(OS 


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TWENTY  FOUR 


SERMONS, 


«  N 


VARIOUS  USEFUL  SUBJECTS. 


BY  THE  REVEREND 

NEHEMIAH  WILLIAMS,  a.m.  a.a.s; 

LATE  PASTOR  of  the  CHURCH  xn  BRIMFlELDi 


PRINTED    AT    WORCESTER, 

By  LEONARD  WORCESTER, 


1797' 


^33uMniBStip^lx»':SSiff^~ 


^?wpsrr5:. 


CONTENTS, 


'<r 


;S  E  R  M  O  N    I. 

Thankfulnefs  for  Exiftence. 
Psalm  cxxxiii.  14.  *'  Iwill praife  thee  ;  for  I 
am  fearfully  and  -wonderfully  made,  7 

SERMON     ir. 

The  fame  SubjeQ  continued,  19 

SERMON     IlL 

The  Moral  State  of  the  World. 

1  John,  v.  1^,     A7i4  the  whole  world  licth  in 
wickednefs.  00 

SERMON     IV, 
The  fame  SubjeQ  continued,  45 

SERMON     V. 

Conformity  to  God  the  EjGTence  of  true 
Religion. 
J/1att.  v.  48.     Be  ye  therefore  perfeB^  even  as 
your  Father  which  is  in  heaven  is  perfeB,     ^j 

SERMON     VI, 
The  fame  Subjeft  continued,  70 

SERMON 


4  CONTENTS,  1 

SERMON     VIL 

The  Benefit  and  Delight  of  drawing- 
near  to  God. 
)PsALM  Ixxiii.  28.     BlU  it  is  good  for  me  to 

draw  near  to  God»  84 

SERMON     VIIL 
The  fame  SubjeS  continued^  gg 

S  E  R  M  O  N     IX- 

The  reftlefs  Soul  refting  in  God." 
Psalm  cxvi,  7.     Return  unto  thy  rejl,  0  my 

JouL  txz, 

SERMON     X. 

The  fame  Subje6l  continued  124 

SERMON     XI. 

The  Friend  of  God. 
James,  ii.  23.     And  he  was  called  the  friend 
'of  God.  18  7. 

SERMON     XIL 
The  fame  Subjeft  continued,  149 

SERMON     XIII. 

Self  Knowledge,    or  Acquaintance. 

with  our  own  Hearts. 

Ps  A  L  M  i  V,  4-  '  Commune  with  your  awn  heart »    1 64 

SERMON 

\ 


CONTENTS.  ^ 

SERMON     XIV. 

Joy  for  the  Happinefs  of  Others. 
XuKE,  vx.  g.     And  whenjlie  hath  found  it^JJit 
calkth  her  friends  and  neighbors  together, 
faying,  Rejoice  with  me ;  for  I  kavefo)ind 
the  piece  which  I  had  loji,  177. 

SERMON     XV. 

The  Hypocrite. 
Job,  xxxvi.  13.      But  the  hypocrites  in  heart 

heap  up  wrath,  ipi 

SERMON     XVI« 
The  fame  Subjeft  continued.  2:05 

SERMON     XVII. 

The  unchanging  Goqdnefs  and  Mer- 
cy of  God  an  everlafting  Source  of 
Gratitude  and  Praife. 
Fs A LM  cxxxvi.  1.     0  give   thanks  unto  the 
Lord,  for  he  is  good  ;  for  his  mercy  en- 
dureth  forever,  217 

SERMON     XVIII. 

The  Gofpel  Method  of  inftituting 

and  ordering  Churches, 

XiTUS,  i.  5.     For  this  caufe  lefc  I  thee   in 

^tJrete,  that  thou  fhoiddefl  fet  in  order  the 

things  that  are  wanting^  and  ordain  elders 

in  every  city^  as  I  had  appointed  thee.         232. 

SERMON 


%  CONTENTS. 

SERMON     XIX. 

Times  of  Refrefhment. 

AcTSjiii.  19.     Repent ycy  therefore,  and  he  C01U         ' 
verted,  that  your  fins  may  he  blotted  out^ 
tuhen  the  times  of  refrefliing  JJiall  come^ 
from  the prefcncc  of  the  Lord,  2,^% 

SERMON     XX. 

The  fame  Subje6l  continued.  $64 

SERMON     XXI. 

Fidelity  in  Preaching  Defirable,' 

I  Sam.  iii.  17.  And  he  faid,  What  is  the  thing 
that  the  Lord  hath  faid  unto  thee  ?  I  pray 
thee,  hide  it  not  from  me  :  God  do  fo  to 
thee,  and  more  alfo,  if  thou  hide  any  thing 
from  me^of  all  the  things  that  he  faid  unto 
thee,  278 

SERMON      XXII. 
The  fame  Subje61;  continued.  295 

SERMON     XXIIL 

Truth  Painful  to  a  Wicked  Heart. 

Acts,  ii.  37-  ^^ow  when  they  heard  this,  they 
were  pricked  in  the  heart,  and  faid  unto 
Peter,  and  to  the  reflof  the  apojlhs^  Men 
and  brethren,  whatfhall  we  do,  307 

SERMON     XXIV. 
The  fame  Subje6l  continued.  322 

SERMON 


SERMON      I. 


xss 


Thankfulnefs  for  Exiftence* 


PSALM    cxxxix«   14, 

I  will  praife  thee  ;  for  I  am  fearfully  and  wonder^ 

fully  made. 

HE  firft  idea,  wKich  occurs  to 
mind  on  reading  thefe  words,  is, 
that  the  pfalmift  feels  difpofedta 
blefs  God  for  his  exiftence  ;  not 
f  only  that  he  has  an  exifence^  bul 
that  he  has  fuch  an  cxiflence, 
"  I  will  praife  thee  ;  for  I  am  fearfully  and  wonder- 
fully made."  He  was  meditating  upon  the  myfic- 
rious  and  wonderful  formation  of  his  body  in  the 
womb,  how  curiouOy  every  part  was  formed,  ac- 
cording to  the  all  perfefl  pattern  in  the  divine 
book.  And  to  the  attentive  and  philofophic  mind, 
the  formation  of  the  human  body  appears  to  be  a 
work  of  furprifing  power  and  wifdom,  far  furpafT- 
ing  the  reach  of  our  compreheofion.     But  the  fame 

may 


S  S    E    R    M    O    N      i. 

may  be  faid,  refpe^ling  the  formation  of  the  body 
of  a  beaft,  or  infeft  ;  and  therefore  the  power  and 
\vifdom  of  the  Deity  is  no  lefs  manifeft  in  the  foriri- 
ation  of  the  body  of  ah  animal,  than  in  thatdf  a  man. 
But  there  is  fomeihing  in  man,  which  is  wanting  in 
every  other  fpecies  of  creatures  on  earth,  that  is,  a 
rational  and  immortal  foul.  By  this,  we  are  made 
capable  of  contemplating  ourfelvcs,  of  knowing 
Our  own  exiftence,-  and  of  knowing  what  kind  of 
exiftence  we  have,  and  to  whom  we  are  indebted  foi 
it.  This  v/e  can  by  no  means  fuppofe  was  out  of 
the  pfalmift's  mind,  when  he  faid  unto  God,  in  the 
words  of  the  te^t,  "  I  will  pfaife  th^e ;  for  I  am  fear- 
fully and  wonderfully  made."  Tofuppofe,thathebad 
no  refpe6t  to  the  internal  powers  and  faculties  of  foul, 
vith  which  he  was  endowed,  wonld  be  doing  vio- 
lence to  reafon ;  for  without  thefe,  he  v^ould  nev^r 
have  known  to  whom  he  was  indebted  for  his  ex- 
illence,  nor  been  capable  of  praifing  God  for  it. 
On  the  whole,  it  is  clearly  evident,  that  when  the 
pfalmill  fays  to  God,  "  I  will  praife  thee;  for  I  am 
fearfully  and  wonderfully  made,"  he  means  to  cx- 
prefs  his  gratitude  to  him,  not  barely  that  he  had 
given  him  fuch  a  curious  and  wonderful  body  f  but 
that  he  had  given  him  fuch  a  flill  more  noble  and  ad- 
mirable foul ;  or  that  he  had  given  him  fuch  an  exiji- 
ence^  made  him  fuch  a  creature^  as  he  found  himfelf 
to  be.  And  who,  you  may  fay,  is  there,  who  does  not 
feci  thankful,  not  only  that  he  has  an  exillence,  but 
thathc  has  a  rational  exillenccy  that  he  is  made  man? 

I 


.SERMON!.  ^ 

.  I  doubt  not  but  mankind  in  general   are  glad, 
that  they  have  an  exigence  ;  that  they  efteem  it  a 
happinels,  that  they  are  men,  and  not  beads ;  that 
they  are  wifer  than  the  beafts  ,of  the  field,  and  have 
more  underftanding  than  the  fowls  of  the  air.     But, 
fill!  I  believe,  that  a  great  part  of  mankind  do  but 
litde  confider  what  a  being  man  is,  and  fiili  lefsdo 
they  feel  their  obligation  to  praife  God,  that  he  has 
made  them  men.     It  is,  undoubtedly,  pleafing  to  the 
pride  of  the  human  heart,  to   think  that   we  (land 
high  in  the  fcale  of  being;  that  man  was  made  but 
a  little  lower  than  the  angels,  and  crowned  with  glory 
and  honor  ;  that  he  is  at  the   head   of  this   lower 
world,  and  has  dominion  over  all  the  creatures. 
Every  thing  that  tends  to  fwell  the  heart  with  pride, 
and  make  men  feel  important  in  their  own  view^ 
is  very  pleafing  to  them.     In  this  view,   there  are 
but  very  few  of  mankind  but  what  are  pleafed  with 
the  idea,  that  they  are  men. 

But  there  have  been  thofe  among  mankind,  who, 
on  account  of  fome  outward  trouble  and  afflidion, 
which  has  befallen  them,  or  fome  inward  an^Tuifh 
and  horror,  which  has  overwhelmed  their  fpirits, 
have  envied  the  beafts  their  happinefs,  and  have 
wifiied,  that  they  had  been  formed  dogs,  rather 
than  men.  Others,  again,  have  been  fo  overborne 
-with  the  burdens  of  life,  and  felt  exiftence  fo  intoU 
erable,  that  they  have,  with  their  owr)  hands,  cut' 
the  thread  of  life  ;  vainly  imagining,  that  there 
^^I^s  no  other  Rate,  beyond  the  prefcntj  and  that 

B  death 


to  SERMON      I. 

death  would  reduce  them  to  their  original  nothin<n 
Such  charaders,  however,  have  made  but  a  verj 
fmall  part  of  mankind  ;  moft  men  efteem  life  a  fa- 
vor, are  glad  of  exiftence,  andwifh  to  have  it  con- 
tinued ;  and  the  greateft  unhappinefs  they  feel, 
arifes  from  the  thought,  that  they  mud  die — that 
they  mult  quit  the  prefent  ftate,  and  enter  an  un- 
known world.  This,  1  prefume,  is  the  cafe  with 
the  greater  part  of  my  prefent  hearers.  Life  is  not 
a  burden  to  you ;  you.  do  not  wifli  to  end  your  ex- 
iftence  ;  but,  on  the  contrary,  you  are  glad,  if  not 
diankful,  that  you  have  been  brought  into  being, 
that  you  have  been  made  men,  and  that  you  are 
ilill  continued  in  life.  Permit  me,  then,  to 
lead  you  to  a  view  of  man,  and  to  a  particular  in- 
quiry, whether  you  have  felt  your  obligation  to  be 
thankful  to  God,  that  he  has  made  you  men.  If 
we  are  thankful  to  God,  that  he  has  given  us  being, 
that  he  has  made  us  men,  we  fhall  then  be  thankful, 

3.  That  we  are  made  rational  creatures. 

By  the  faculty  of  reafon,  man  is  diftinguifhed 
from  all  the  creaturesthatinhabit this  world.  Though 
there  appears  to  be  that  fagacity  in  many  kinds  of  ani- 
inals,  which  approaches  near  to  rationality  ;  yet  wc 
cannot  fuppofc,  that  they  are  truly  and  properly 
rational  creatures.  By  the  rational  powers  and  fac- 
ulties, which  man  poifeffes,  he  is  not  only  raifed 
above  the  beads,  but  he  is  allied  to  angels,  and 
may  claim  kindred  with  the  hoils  of  heaven  ;  yea, 
more,   by  being  a  rational   creature,  he  is  capable 

ex 


S    E    R    M    O    N      L  11 

of  bearing  the  moral  image  ofGod,  and  being  con- 
formed to  that  all  perfe6t  Being.  By  reafon^  \sit  are 
capacitated,  not  only  to  enjoy  the  good  things  of 
this  life,  with  a  greater  relifh,  and  higher  degree  of 
fatisfa6lion  ;  but  we  are  capacitated  for  the  purer 
and  more  fublime  pleafures  of  true  religion ;  we  are 
capacitated  to  enjoy  thofe  rational  and  divine  pleaf- 
ures, with  which  God  himfelf  is  delighted.  Who 
then  can  help  being  pleafed  with  the  thought,  that  he 
is  a  rational  creature,  that  he  is  poffefled,  not  only 
of  a  body  fearfully  and  wonderfully  made,  but  of 
a  foul  ftill  more  wonderful  and  excellent  ?  Who 
would  be  willing  to  exchange  ftates  with  an  idiot, 
or  with  a  brute  .?  And  who  can  help  feeling  his  ob- 
ligation to  blefs  God,  that  he  has  made  him  a  man? 
Or  to  praife  the  fovereign  Creator,  who,  having  a 
right  from  the  fame  clay  to  form  one  veflel  to  hon- 
or and  another  to  diflionor,  has  formed  him  a  vef- 
fel  of  honor,  in  this  refpedt,  that  he  has  ftamped  his 
own  image  upon  it,  and  made  it  fit  for  the  highefl: 
andnobleft  ufe,  even  for  rational  and  divine  employ- 
ment ?  That  you  are  pleafed  with  your  exiftence, 
in  this  view  of  it,  that  you  are  glad  that  you  are 
men,  fo  far  as  we  have  already  attended  to  the  na- 
ture and  character  of  man,  I  cannot  doubt ;  but  this 
may  be,  and  yet  you  may  not  be  truly  thankful  to 
God,  that  he  has  made  you  fuch  creatures,  nor  ev- 
er onoe  faid  in  your  hearts,  «1  will  praife  thee;  for 
I  am  fearfully  and  wonderfully  made."  Strange  as 
it  may  well  feem,  it  is  flill  true,  that  very  few  of 
B  2  '  mankind 


la  S    E    R    M    O    M      I. 

mankind  are  really  thankful  for  their  exiftence,, 
though  ihey  are  fo  greatly  pleafed  with  the  thought, 
that  they  are  men  ;  and  very  few  a6l  worthily  of 
the  chara6ler  of  rational  beings. 
•  2-  Thofe  who  are  thankful,  that  they  are  made 
men,  are  thankful  that  they  are  made  moral  agents, 
and  accountable  creatures. 

It  is  a  truth,  which  admits  of  no  difpute,  that 
man  is  a  moral  agent,  aad  therefore  an  accountable 
creature;  and  mull  give  account  to  his  Maker  for 
the  ufe  and  improvement  of  his  moral  powers  and 
capacities,  with  which  he  is  endowed,  andfor  every 
talent,  with  which  he  is  entruHed.  We  conceive 
it  to  be  true,  that  God  never  did,  and  never  can, 
confiftentlyjinake  a  rational  creature,  who  is  not  a 
moral  agent,  and  accountable  for  his  condu6l.  An- 
gels and  men  are  the  only  rational  creatures,  the 
only  moral  agents,  that  we  have  any  account  of. 
Thefe  are  neceffarily  under  moral  law,  or  moral 
obligation  to  love  God,  and  obey  all  his  commands, 
little  is  faid  in  the  Bible,  becaufe  little  is  necefla'ry 
for  us  to  know,  concerning  the  moral  obligation  of 
angels,  or  the  particular  law,  which  they  were  uii- 
der,<and  the  particular  fm,  by  which  vaft  numbers 
of  them  fell  from  their  original  reftitude  and  hap-  j 
pinefs  ;  yet  enough  is  faid  refpeding  them,  to 
prove,  that  they  are  rational  beings,  moral  a- 
gents,  and  accountable  to  Cod  for  their  con-' 
dud:.  Men,  as  we  jull  obferved,  arc  all  the  ra- 
tional creaturesp    except  angels,  that  we  have  any 

account 


S    E    R    M    O    N     I.  43 

account  of,  and  probably  all  that  God  ever  made. 
As  to  ourfelves,  we  know,  that  by  being  made  ra- 
tional creatures,  we  are  moral  agenis  ;  that  is, 
■we  are  capable  of  a6ling  of  choice,  and  of  be- 
ing governed  by  motives  prefented  to  out  view* 
Man  has  underftanding,  which  capacitates  him 
to  judge  of  the  nature  ofthofe  motives,  which  are 
fet  before  him  ;  and  natural  confcience,  which 
points  out  the  difference  between  moral  good  and 
evil ;  fo  that  he  never  needs  to  do  wrong,  and  indeed 
never  can  do  wrong,  unlefs  he  does  it  freely  and 
voluntarily.  If  man  be  a  rational  creature,  if  he 
be  a  moral  agent,  if  he  be  capable  of  feeing  and 
feeling  the  difference  between  right  and  wrong, 
(which  no  one  will  deny,)  then  he  muft  neceffari- 
ly  be  the  fubje6l  of  moral  government;  that  is,  he 
mufl  neceffarily  be  under  obligation  to  that  which 
is  right  and  good,  and  to  avoid  diat  which  is  evil 
and  finful.  This  obligation  every  moral  agent 
muft  neceffarily  be  under,  antecedently  to  any 
particular  and  pofitive  command  of  his  Maker. 
Nor  can  God  himfelf,  confiftendy  with  eternal 
truth  and  juftice,  or  confiftently  with  his  own  infi- 
nite perfe6lion,  releafe  mankind  from  this  natural 
obligation.  Hence,  if  we  be  men,  if  we  be  rational 
beings  and  moral  agents,  we  mud  b*e  the  fubjects 
of  moral  government,  and  under  moral  obligation 
to  love  God  with  all  our  hearts,  as  a  Being  infi- 
..nitely  glorious  and  good.  To  do  this  is  nothing 
•fiorc;  than  in  heart  to  approve  of  that,  which  is  in- 

B  3  finitely 


i4  S    E    R    M    O    N     L 

finitely  right  and  fit.  And  the  rule  of  duty  thcre^ 
fore  is,  in  every  refpeQ,  and  in  all  things,  to  acl 
from  this  great  principle,  An  hearty  approbation  of 
that  which  is  right  and  good  ;  which  neceflarily  im- 
plies an  hearty  difapprobation  of  that  which  is  evil 
or  finful.  More  than  this  God  never  did  require, 
and  lefs  than  this  he  never  can  require,  becaufe 
this  would  be  contrary  to  immutable  reBitude, 
Hence,  it  may  with  propriety  be  faid,  that  that  lav/ 
of  God,  which  requires  us  to  love  God  with  all  our 
hearts,  does  not  properly  make  it  duty  thus  to  love 
God  ;  but  it  requires  this  love,  becaufe  it  is  our  du- 
ty, or  becaufe  it  was  antecedently  fit  and  proper. 
And  if  man  be  amoral  agent,  if  he  be  under  moral 
obligation  to  God,  this  muft  neceflarily  imply, 
that  he  is^  in  fome  way,  accountable  to  God  for  his 
conduB.  "^  It  does  not,  perhaps,  neceffarily  imply, 
that  there  muft  be  a  particular  formal  trial  and 
examination  had  ;  but  it  plainly  implies,  that  man, 
who  is  under  law  to  God,  muft  be  liable  to 
the  divine  difpleafure,  if  he  violates  his  moral  ob- 
ligation to  his  Maker.  Thefe  obfervations  clear- 
ly prove,  that  men  are  moral  agents,  and  therefore 
that  they  are  accountable  to  God  for  their  con- 
dua. 

And  the  leaft  attention  to  the  Bible  will  enable 
us  to  fee,  in  a  light  as  clear  as  the  noon  day  fun, 
that  as  men  we  are  moral  agents,  and  accountable 
to  God  for  all  our  conduct,  at  all  times  ;  that  we 
muft  give  an  account  to  God;  not  only  for  our 

external 


S    E    R    M    O    N     t.  15 

external  a6tions,  but  for  all  the  thoughts  and  afFec- 
tions  of  our  hearts  >  for  God  will  judge  the  fecrets 
of  men.  This  is  true,  not  only  of  thofe  who  enjoy 
the  light  of  the  gofpel,  but  of  thofe  who  livein  hea- 
then lands;  it  is  true  of  all  mankind,  of  every  ra- 
tional and  moral  agent.  He  who  is  a  man,  he  who 
belongs  to  the  human  race,  is  an  accountable  be- 
ing. And  he  who  is  thankful  for  his  exiftence, 
thankful  that  he  is  made  a  man,  mull,  for  the 
fame  reafon,  be  thankful,  that  he  is  made  a  moral 
agent,  and  accountable  to  God  forhis  condu6t.  If  it 
be  a  favor,  which  demands  our  gratitude,  thatwe  are 
made  men,  that  v;e  are  made  rational  creatures,  then 
it  equally  demands  our  gratitude,  that  we  are  made 
accountable  creatures  ;  for  thefe  can  never  be  fep- 
arated.  The  very  idea  of  man  fuppofes  a  rational 
and  accountable  creature.  And  if  men,  though 
rational  beings,  do  a6l  irrationally,  or  contrary  to 
Teafon,  are  they,  on  this  account,  free  from  all  ob- 
ligation to  gratitude,  for  the  reafon  which  God 
has  given  them  ?  And  if  moral  and  accounta- 
ble agents  do  tranfgrefs  the  firft  law  of  creation, 
and  expofe  themfelves  to  the  difpleafure  of  their 
Creator,  are  they,  therefore,  under  no  obligation  to 
blefs  God,  that  he  has  made  them  men  ?  In  this 
view  of  human  nature,  in  this  view  of  yourfelves, 
may  I  not  afk,  Are  you  thankful^that  you  are  made 
men  ?  Can  you  fay  with  the  Pfalmift,  "  I  will 
praife  thee ;  for  I  am  fearfully  and  VonderfuUy 
raade  ?'* 

It 


%Q 


$    E    R    M    O    N     I, 


It  is  probable  that  this  quedion,  before  we  pro- 
ceed any  further  in  the  fubje6l,  may  be  fofficient 
to  try  many  hearts.  How  many  of  mankind  are 
there,  who  would  gladly  feparate  what  God  has 
joined  together  !  They  would  gladly  have  the  fa- 
vor of  reafon,  and  be  able  to  a61:  as  they  pleafe, 
and  yet  be  under  no  moral  obligation,  nor  liable 
to  any  accountablenefs  to  God.  They  wifh  to 
live  like  men,  that  is,  as  men  do  live,  enjoying  all 
the  advantages  of  men  in  this  life,  and  yet  to  die 
like  brutes,  or  rather  to  be  as  unaccountable  for 
their  condu61  as  they  are.  But  this  can  never  be. 
To  be  a  brute,  is  to  be  deftitute  of  reafon,  inca- 
pable of  moral  obligation,  and  free  from  account- 
ablenefs; but  to  be  a  man,  is  to  be  a  rational  crea- 
ture, under  moral  obligation,  and  therefore  ac- 
countable for  his  conduft.  And,  now,  which  flate 
do  you  choofe  ?  Would  you  be  a  man  ?  or  would 
you  be  a  beaft  ?  Are  you  truly  glad,  that  you  are 
made  a  man,  and  thankful  to  Him,  who  made  you 
fuch  ?  Let  your  life  andcondu6l  anfvver  the  que f- 
tion.     I  may  here  add, 

3.  That  he,  who  is  thankful  for  his  exigence, 
\v'ill  be  thankful,  that  he  is  a  dependent  crea- 
ture. 

It  is  true,  indeed,  man  is  not,  in  this  refpe6t,  diftin- 
guifhedfrom  any  or  every  other  creature,  which  God 
has  made.  This  is  common  to  angels,  to  men,  and 
to  beafts.  God  is  the  only  independent  Being  in 
the  univerfe.    To  be  creaturesj  is  neceflarily  to  be 

V^hol  ly 


S    E    R    M    ON     I.  ij 

wholly  dependent  on  God  for  our  exiftence— .for 
our  continuance  in  exiftence — for  the  continu- 
ance of  the  free  exercife  of  reafon,  and  all 
the  powers  and  capacities,  which  depend  upon 
reafon.  In  every  refpeft,  therefore,  we  are  de- 
pendent on  God  :  In  him  we  live  and  move  and 
have  our  being  ;  and  all  our  fufRciency,  for  any- 
thing, is  of  God.  , 

Man  is  no  lefs  dependent  now  for  his  exiftence, 
and  for  fuch  an  exiftence  as  he  has,  than  he  was  ante- 
cedently to  his  beginning  to  exift.  And  during  time 
and  eternity,  we  fhall  be  entirely  dependent,  on 
God,  for  our  exiftence  and  happinefs.  By  being 
made  rational  creatures,  we  are  made  capable  of 
knowingourdependence,(which  the  brutes  are  not,) 
and  ought  to  be  willingly  and  thankfully  dependent, 
rejoicing  that  we  are  capable  of  knowing  that  God, 
in  whofe  hand  our  breath  is,  and  whofe  are  all  our 
ways.  I  know  that  there  is,  in  fallen  man,  that 
pride  and  haughtinefs  of  heart,  which  leads  him  to 
afpire  after  independence.  Gladly  would  he  re- 
nounce all  dependence  on  his  Maker,  and  be  as  in- 
dependent as  God  himfelf.  But  this  is  an  unrea- 
fonable  and  finful  defire,  and  the  fource  of  every 
fin.  Were  it  poffible  for  him  to  be  as  independ- 
ent as  he  could  wifti,  he  would  only  be  the  more 
unhappy  and  miferable  ;  for  there  is  nothing  necef- 
fary  to  make  him  miferable,  but  for  God  to  give 
bim  up  to  his  own  heart's  lufts,  and  let  him  eat  the 
fi:uit  of  his  own  ways,  and  be  filled  with  his  own 

devices. 


tg  S    E    R    M    O    N     I, 

devices.  We  ought,  therefore,  to  be  thankful  to 
God,  that  he  has  made  us  dependent  creatures, 
and  cheerfully  give  up  our  foul  and  body,  for 
time  and  eternity,  to  the  divine  difpofal.  Convinc- 
ed that  he  only  is  truly  happy,  who  has  chofen 
God  for  his  portion,  and  whofe  hope  the  Lord  isj 
and  poffefTed  of  a  meek,  humble,  dependent  fpirit, 
we  fliall  be  really  thankful  for  our  exigence  ;  wc 
ihall  rejoice,  that  we  are  made  rational,  accountable, 
immortal  creatures,  who  arc  capable  of  being  for* 
ever  happy  in  the  love  and  fervice  of  our  Maker  ; 
and  we  fhall  be  entirely  willing  to  live  in  this 
v;orld,  or  to  be  removed  from  it,  juft  as  the  fove* 
reign  Difpofer  of  all  events  fhall  fee  fit  to  order* 


SERMON 


SERMON      ir. 


Thankfulnefs  for  Exiftence, 

PSALM     cxxxix.     14. 

/  will  praife  thee  ;  for  I  am  f ear f idly  and  wonder^ 

fully  made* 

The  more  attentively  we  furvey  the 
works  of  creation  in  general,  and  obferve  the  in- 
finite variety,  beauty,  and  regularity,  which  isman- 
ifefted  therein,  the  more  we  fliall  be  diTpofed  to 
join  the  devout  Pfalmift,  and  fay,  ''  Great  and  mar- 
vellous are  thy  works.  Lord  God  Almighty  !  in  wif- 
dom  haft  thou  made  them  all."  All  God's  works, 
in  fome  way  or  other,  praife  him  ;  for  they  all 
fliew  forth  his  glory.  But  rational  creatures,  who 
are  capable  of  feeing  God  in  all  things,  who  are 
capable  of  knowing  from  whom  ail  things  proceed- 
ed, and  for  whom  they  were  all  made,  are  under 
the  greateft  obligation  to  praife  God,  for  what  he 
is  in  himfelf,  and  for  all  the  manifeftations,  which  he 
has  made  of  his  adorable  chara6ler,  to  the  view  of 
his  intelligent  creatures ;  and  to  blefs  him,  that  he 

has 


20  S    E    R    M    O    N     IL 

lias  made  them  capable  of  beholding  his  glory, 
and  of  (hewing  forth  hfs  praife.  And  where  is  the 
creature  of  God  to  be  found,  who  is  under  greater 
obligation  to  praife  him  than  his  creature  man  ?  If 
he  was  made,  at  firft,  a  little  lower  than  the  angels  ; 
yet,  by  his  redemption,  he  may  be  raifed  higher 
than  they.  For,  to  which  of  the  angels  faid  he  at 
any  time,  "  Sit  thou  at  my  right  hand  ?"  But  unto 
man  he  faith,  "  He  that  overcometh,  to  him  will  I 
grant,  that  he  Ihali  fit  with  me  on  my  throne,  even 
as  1  alfo  have  overcome,  and  am  fit  down  with 
ynj  Father  on  his  throne."  "  And  know  ye  not  al- 
fo that  we  fliall  judge  angels  ?"  Man,  therefore,  is 
under  the  higheft  obligation  to  praife  God,  that  he 
has  given  him  exigence,  and  that  he  has  given  him 
fiich  an  exiftence,  made  him  fuch  a  creature.  But 
in  order  to  feel  our  obligation  to  blefs  God,  that 
he  has  given  us  fuch  an  exiftence,  we  ought  to 
know  and  confider  what  creatures  we  are.  Many, 
without  thinking  or  knowing  what  creatures  they 
are,  are  ready  to  imagine,  that  they  are  glad,  and 
€ven  thankful,  that  they  are  men.  But  what  is 
man  ?  He  is  a  rational  creature,  poffeffed  of  afoul 
endowed  with  high  and  noble  powers  and  capaci- 
ties, by  which  he  is  allied  to  fpirits  of  another 
world,  and  even  connecled  with  God  himfelf.  He 
is,  moreover,  a  moral  agent  ;  he  has  a  will  to 
'Choofe,  or  refufe  ;  he  is  capable  of  judging  of  the 
motives  fet  before  him,  and  of  afting  according- 
ly; and  therefore  he  is  an  accountably  creature. 

Thus 


SERMON     IL  %..% 

Thas  far  we  proceeded  in  our  difcourfe  in  the  for- 
mer  part  of  the  day,  and  endeavored  to  fiiow  manV 
obligation  to  be  thankful,  that  he  was  made  fuch 
a  being.  But  it  would  be  injuftice  to  our  fubjeB, 
to  flop  here  ;  and  therefore  we  proceed  to  add, , 

4.  He,  who  is  thankful  to  God,  that  he  has  made 
him  a  man,  is  thankful  that  he  was  made  for  a» 
endlefs  duration — that  he  fhall  never  ceafe  to  be^ 

In  ihis^  man  is  diftinguifiied  from  all  the  crea- 
tures that  inhabit  this  world.  They  were  formed 
for  the  ufe  of  man,  during  his  abode  on  earth,  and 
they  have  bodies  endowed  only  with  animal  and 
fenfitive  life.  They  have  no  immortal  fpirits  with- 
in ;  when  they  die,  they  ceafe  forever  to  exift,  hav- 
ing nothing  within  them  to  furvive  the  body,  or  ta 
exift  in  a  future  flate.  But  man  is  polfefled,  not  only 
of  a  body  fearfully  and  wonderfully  made,  which 
muft  foon  turn  to  duft,  and  moulder  in  the  grave  ; 
but  this  body  is  aduated  by  a  fpirit,  which  car> 
never  die,  never  ceafe  to  be,  nor  ever  be  in  a 
ftate  ofinfenfibility.  Philofophers  have  argued  the 
immortality  of  the  foul,  from  its  immateriality,  from 
its  being  a  pure  or  fmiple  fpirit,  and  partaking  o£ 
nothing  in  its  nature,  which  is  or  can  be  corrupti- 
ble or  diffoluble.  But  though  this  be  a  probable, 
yet  it  is  not  a  conclufive  argument.  For  every 
being,  whether  material  or  immaterial,  whether 
body  or  fpirit,  depends  entirely  on  the  power  and 
pleafure  of  the  Deity,  for  its  continuance  in  exift- 
ence»     It  is,  however,  clearly  evident  from  Scrip- 

lure^. 


22  SERMON      IL 

ture,  that  the  foul  of  man  is  immortal ;  that  when 
it  has  once  begun  to  exiit,  it  inall  never  ceafe  to 
exift.  And  it  appears  probable  at  leaft,  if  not  cer- 
tain, that  God  never  yet  created  a  rational  being, 
for  a  temporary  or  finite  exiftence  ;  for  every  ra- 
tional being  muft  be  a  moral  agent,  and  every 
moral  agent  mad  be  accountable,  and  therefore 
muft  exiil  beyond  his  ftate  of  trial  and  probation, 
in  order  to  receive  the  recompenfe  of  his  \\'orks. 
But,  as  1  juft  obferved,  the  word  of  God  leaves  no 
room  to  queftion,  whether  the  foul  of  man  fhaJi  ex- 
ift  forever.  Life  and  immortality  are  brought  to 
light  in  the  gofpel  ;  yea,  the  gofpel  aiTures  us,  that 
thefe  bodies,  which  we  fee  turning  to  corruption, 
and  buried  in  the  duft,  fliall  hereafter  be  raifed 
from  the  grave,  be  formed  fpiritual  and  incorrupt- 
ible, and  the  fouls  which  had  been  feparated  from 
them,  fliall  be  reunited  to  them,  and  both  t'A^  to- 
gether in  a  ftate  unchangeable  and  eternal.  So  that 
all  mankind,  who  have  once  begun  to  exilt,  fhall 
continue  to  exift  forever. 

If  it  be  a  favor  to  have  exiftence,  it  is  a  favor 
to  have  that  exiftence  continued  ;  and  mankind  in 
general  are  as  glad  that  their  life  is  continued,  as 
that  they  were  brought  into  Ufe,  at  firft.  Men  nat- 
urally dread  the  thought  of  dying,  and  ftill  more  of 
ceafing  forever  to  exift.  Annihilation  is  a  dreadful 
thought!  It  is  granted,  however,  that  fome  men 
are  more  afraid  of  exiftence  than  of  ceaftng  forever 
to  be  ;  nor  is  it  to  be  doubted,  but  that  the  exift- 
ence 


SERMON     ir.  ^3 

ence  of  fome,  will  be  much  more  terrible  than  an* 
nihilation.  "  And  how,  may  one  and  another  fay, 
do  I  know,  that  this  will  not  be  my  cafe  ?  How 
do  I  know,  but  that  my  mifery,  in  another  world, 
will  be  fuch,  as  that  1  fhall  wifh  I  had  never  been- 
born  ?"  This  is,  indeed,  a  folemn  and  important 
thought  !  It  demands  attention  !  For  this  will  un- 
doubtedly be  the  cafe  with  many  of  mankind,  and 
probably  with  fome  of  you.  But,  notwithftanding 
this,  are  you  not  under  obligation  now  to  blefs 
God,  that  he  has  given  you  exiftence,  and  fuch  an 
exigence  as  you  have  ?  Is  it  not  a  favor  to  enjoy 
fuch  exiftence  as  you  now  enjoy  ?  Would  you  be 
willing  to  exchange  your  prefent  condition  with  a 
beaft  ?  Would  you  be  willing,  this  moment,  to  be 
ftruck  out  of  exiftence,  and  ceafe  forever  to  be  ? 
No,  you  would  not.  You  are,  then,  this  moment, 
under  obligation  to  blefs  God  for  your  prefent  ex- 
iftence, as  a  rational  and  accountable  creature  ; 
and  you  ought  to  be  thankful,  that  you  have  enter- 
ed upon  an  exiftence,  which  fhall  never  ceafe, 
though  the  prefent  Jlate  of  it  may  and  will  come 
to  an  end.  For  it  is  certain,  that  God  has  placed 
you  in  fuch  a  fituation,  that  your  future  exiftence 
will  be  infinitely  more  happy  than  the  prefent,  if  it 
be  not  your  own  fault.  And  if  you  fhould  abufe 
your  prefent  life,  fo  as  to  render  your  future  ftate 
awfully  miferable,  will  this  leffen  your  obligation 
to  blefs  God,  that  he  has  put  you  into  a  fituation, 
in  which  vou  may  fecure  eternal  life  and  happinefs, 

if 


^4  S    E    R    M    O    N;      11. 

if  you  will  only  comply  with  the  terms  of  tlie  gof- 
pel  ?  Was  Adam  under  lefs  obligation  to  blefs  God 
that  he  had  made  him,  after  he  fell,  than  he  was 
before  ?  No,  certainly.     Suppofe  I  confer  a  favor 
upon  you,  which,  if  rightly  improved,  will  render 
you  completely  happy,  but  you   abufe  it  and  be- 
come the  more  mifcrable ;  is  your  obligation  to  me, 
on  this  account,  the  lefs  ?  No,  certainly.     Such  is 
the  cafe  between  God  and  your  own  foul.     God 
has  made  you  a  man,  a  rational  and  accountable 
creature,  has  made  you  for  an   endiefs  exiftence, 
and  has  placed  you  in  fuch  a  fituation,  as  that  you 
may  enjoy  endiefs  felicity,  if  it  be  not  your  owa 
fault.     What  gratitude,  what  praife   is  due  from 
you  to  God  on  this  account  I  Who  can  help  feeing 
Jiis  -obligation  to.  blefs  God,  that  he  has  made  him, 
not  for  a  momentary  exiftence.in  this  life  only,  and 
then  to  fink  into  his  original   nothing  ;  but  that  he 
has  made  him  for  anendlefsand  unchangeable  flate, 
and  given  him  now  an  opportunity  of  feturing  eter- 
nal peace  and  happinefs  ?  This  leads   me   to  add, 

5.  He  wdio  is  truly  thankful  to  God,  that  he  has 
niade  him  a  man,  made  him  fuch  a  creature  as  he 
is,  will  be  thankful  that  he  is  now  placed  in  a  flate 
of  trial  and  probation  for  eternity. 

We  have  before  obferved,  that  every  rational 
creature,  every  moral  agent,  muft  necelTarily  be 
under  moral  obligation  to  do  that  which  is  right 
and  good,  and  to  avoid  that  which  is  evil  and  fm- 
fulj  and  therefore  muft  be  accountable  to  God  for 

his 


SERMON     IL  25 

his  conduft.  This  fuppofes,  that  every  rational 
creature  mud,  for  a  time^  be  in  a  ftate  of  trial  and 
probation.  This  term  of  trial  and  probation  may 
be  longer  or  fhorter,  as  infinite  wifdom  fhall  fea 
fit  to  order.  But  it  does  not  appear  confident, 
that  God  ihould  ever  make  a  rational  creature,  a 
moral  agent,  and  immediately  confirm  him  in  an 
unchanging  ftate  of  hoiinefs  and  happinefs,  without 
his  palling  through  a  ftate  of  previous  trial.  And 
we  are  pretty  certain,  that  he  never  did  do  it;  for  it 
is  evident,  that  both  angels  and  men  (who  are  all 
the  moral  agents  that  we  have  any  account  of)  were 
placed  in  a  ftate  of  trial  and  probation.  Nor  does 
it  appear  proper,  that  they  ftiould  be  always  contin- 
ued in  fuch  a  ftate.  Though  no  rational  creature 
can  ever  be  discharged  from  moral  obligation  to 
do  that  which  is  right  and  good,  and  to  avoid  that 
which  is  evil  and  finful,  and  therefore  can  never  be 
without  law  to  God  ;  yet  God  may  and  does  confirm 
creatures  in  a  ftate  of  hoiinefs  and  happinefs,  after 
pafling  through  a  ftate  of  trial,  by  which  it  becomes 
certain,  that  they  never  ftiall  fin,  becaufe  they  are 
fecured  by  the  power  and  oath  of  God.  Previouf- 
ly  to  this  confirmation  in  hoiinefs,  we  fay,  every 
moral  agent  muft  pafs  through  a  ftate  of  trial  and 
probation.  This  ftate  of  trial  and  probation  man- 
kind are  in,  while  in  this  world.  This  is  abundant- 
ly evident  fromthe  whole  tenor  of  facred  Scripture, 
as  well  as  from  many  particular  pafTages,  which 
need  not  (it  is  prefumedj  be  here  recited.     It  is 

C  true, 


aT  S'   E   R    MO    N     II; 

true,  that  the  very  firft  a6l  of  fin,  the  firft  violatisn 
of  the  moral  law  of  God,  might  end  the  ftate  of 
trial  with  every  moral  agent,  and  fink  him  down 
into  endlefs  mifery,  as  the  juft  punifhment  of  his 
criminal  condu6l.  This  certainly  was  the  cafe 
with  the  fallen  angels  ;  and  fallen  man  would  have 
been  doomed  to  endlefs  mifery,  on  the  firft  of- 
fence, if  ithad  not  been  for  the  intervention  of  a 
Redeemer,  and  that  method  of  grace,  which  God 
has  inftituted  through  him.  And  now,  though  ev^ 
cry  tranfgreffion  of  the  moral  law  deferves  the 
wrath  and  curfe  of  God  forever,  as  much  as  if  there 
had  been  no  Savior  provided  for  us,  yet  God  has 
been  pleafed  to  place  us  under  a  different  trial  from 
that  in  which  man  was  placed  in  a  ftate  of  inno- 
cence. So  that  whoever  of  the  guilty  race  of  maa 
fhall  truly,  repent  of  his  fin,  and  believe  in  the 
iord  Jefus  Chrift,  fhall  obtain  the  pardon  of  his 
many  and  aggravated  offences,  and  receive  eternal 
life.  Mankind  are,  therefore,  each  and  every  one 
of -them,  as  really  and  truly  in  a  ftate  of  trial  and 
probation,  as  Adam  was  while  in  the  garden  of  E- 
den.  And  God  has  been  pleafed  to  affure  us  in 
his  word,  how  long  this  ftate  of  trial  and  probation 
fhall  laft  ;  that  is,  fo  long  as  this  life  fhall  laft,  or 
during  our  continuance  on  earth,  and  no  longer. 
We  are,  therefore,  each  of  us,  under  the  greateft 
obligation  to  blefs  God,  that  we  are  now  in  fuch  a 
ilate  of  trial  and  probation,  and  to  be  concerned 
that  we  improve  it  wifely  and  well.     There  is  a 

difpofition^.^ 


S    E    R    M    O    N      IL  ij 

(Jifporition,  too  natural  to  mankind,  to  complain  of 
God  hicnfelf,  that  in  confequenfce  of  the  firfl:  fin  of 
Adam,  we  are  prone  to  fin,  and  have  not  a  fair  op- 
portunity to  regain  the  divine  favor.  But  this  com- 
plaint and  obje6lion  is  infinitely  linreafonable,  not 
only  as  our  pronenefs  to  fin  does  riot  lefTen  the' evil 
of  fin,  or  the  criminality  in  it  ;  biit  efpecialiy  as  we 
are  under  that  gracious  difpenfation,  which  provides 
a  pardon  for  our  many  offences,  if  we  repent  and  be- 
lieve the  gofpel,  and  accept  God's  offered  grace. 
Therefore,  though  many  will  abiife  the  day  and  means 
of  grace,  and  though  we  may  do  it,  and  continue  in 
fin  through  the  whole  time  of  our  trial  and  proba- 
tion on  earth,  and  fink  down  into  endlefs  and  re- 
medilefs  mifery,  fo  that  it  would  have  been  good  for 
us,  if  we  had  never  been  born  ;  yet,  as  we  are  now 
probationers  for  eternity,  as  we  now  have  an  op- 
portunity, in  which  we  may  fecure  endlefs  glory 
and  felicity  ;  we  are  under  infinite  obligation  to 
blefs  God,  that  he  has  made  us  men;  that  he  has 
made  us  rational  creatures,  moral  agents ;  that  he  has 
made  us  for  an  endlefs  ftate  of  exiftence ;  that  he  has 
fent  us  into  this  world  on  a  ftate  of  trial  and  pro- 
bation;  and  that  the  happinefs  or  mifery  of  eterni- 
ty depends  on  the  improvement  of  the  prefent  fliort 
and  uncertain  life. 

And  now  let  me  aflcy6u,inthis  view  of  thefub- 
j€icl,  are  you  thankful  to  God,  that  he  has  made  you 
men  ?  that  he  has  made  you  fuch  creatures  as  we 
have  reprefented  mankind  to  be  ?  Are  you  really 

G  2  glad 


aa  S    E    R    M    O    N      IT. 

glad  that  you  are  men  ?  Or  do  you  ^vi{h  that  you 
had  never  been  born  ?  Or  that  you  had  been 
beads,  or  been  any  thing  elfe,  rather  than  men  ? 

The  quePtion  is  certainly  of  real  importance^ 
and  calculated  to  prove  and  try  your  hearts.  If 
you  are  really  thankful,  that  you.  are  men,  that 
you  are  fuch  beings  as  God  has  made  you,  or 
even  if  you  are  only  glad,  that  you  are  made  fuch, 
you  v/ill  wifli  and  denre  to  live  like  men,  to  a6l 
agreeably  to  the  charader  you  fuftain,  and  the 
rank  which  God  has  given  you  among  his  creatures. 
But  do  you  aft,  or  wifli  and  defire  to  a6l  thus  ? 
Alas  !  man  being  in  honor  abideth  not;  he  is  like 
the  beafts  that  perifli.  How  low  is  human  nature 
capable  of  falling,  and  how  low  mufl;  he  be  fallen, 
who,  pofTefTing  a  rational  and  immortal  foul,  lives 
like  a  brute,  defiring  and  indulging  fenfual  enjoy- 
ments and  gratifications  only  !  And  fome  there 
have  been  fo  loll  to  all  the  dignity  of  man,  as  to 
wifli  to  exchange  conditions  even  with  a  dog.  And 
probably  there  are  many  more,  who  have  wifhed,, 
or  who  will  wifii,  that  they  had  never  been  bqrn. 
But,  however  this  may  be,  and  whether  this  is,  or 
will  be  the  cafe  with  you,  or  me,  it  is  certainly  im- 
portant for  us  to  remember  what  beings  we  are, 
and  to  live  and  a6l  like  men. 

Whether  we  are  thankful  to  God  or  not,  that 
we  were  made  men,  whether  we  are  pleafedor  dif^ 
pleafed  with  our  exiftence,  certain  it  is,  the  fove- 
reign  Creator  of  the  univerfe,  who  made  all  beings 

and: 


S    E    R    M    G    N      n. 

and  things  according  to  his  plcafure,  has  made  us 
men  ;  he  has  given  us  a  rational  and  immortal 
foul,  which  muft  exift  forever  ;  he  has  made  us 
moral  agents  and  accountable  creatures  ;  he  has 
.placed  us  in  a  Rate  of  trial  and  probation,  and  fuf- 
•pendcd  the  happinefs  or  mifery  of  a  never  ending 
eternity,  upon  our  condu6t  in  this  v/orld.  Hence 
it  is,  that  he  addreifes  us  in  thefe  words,  "  Shew 
yourfelves  men ;"  that  isjlive  and  a6l  like  men.  Only 
a6l  in  chara6ler,  a6l  like  men,  like  fuch  rational, 
immortal,  and  accountable  creatures  as  you  are, 
and  you  will  then  feel  that  you  have  reafon,  through 
the  ceafelefs  ages  of  eternity,  to  blefs  God,  that  he 
has  given  you  exiftence,  and  that  he  has  made  you 
men.  Often  examine  your  condu6i:,  alky  our  ov;n 
hearts,  whether  fuch  and  fuch  condu6l  is  worthy 
a  rational,  an  immortal,  an  accountable  creature  ? 
Afk  your  own  hearts,  how  fuch  and  fuch  a6lions  will 
appear  to  you,  when  viewed  in  the  eternal  world  ? 
Whether  it  will  then  be  apleafing  thought,  that  you 
have  a6led  thus  and  tfius  ?  And  ren>ember,  that  the 
prefent  life  is  fhort  and  momentary,  in  comparifoa 
with  eternity,  for  which  you  were  made,  and  in 
which  you  muft  exift.  Remember,  that  all  the  joys* 
and  forrows,  all  the  pleafures  and  pains,  of  the  pref- 
ent ftate,  are  not  worthy  to  be  compared  with  thofc 
of  eternity. 

It  may  with  propriety  be  faid,  that  God  requires 
nothing  more  of  any  of  his  creatures  than  this, 
that  they  a€l  agreeably  to  the  charader,  which  he 

C  3  h?-« 


3$  S    E    R    M    O    N     11. 

has  given  them,  agreeably  to  the  rank  in  \vhich  he 
has  placed  ihera;  and  lefs  than  this  he  cannot  re-, 
quire.  Complain  not,  that  you  were  not  made 
angels  ;  for  then  angelic  fervice  would  have  been 
required  of  you  ;  and  angels  too,  as  wtII  as  men, 
have  fallen.  Complain  not.  that  you  were  not 
made  brutes  ;  for  you  are  raifed  far  above  them, 
by  a  rational  and  immortal  foul.  Rather  blefs 
God,  that  he  has  made  you  men,  and  live  and  a6t 
worthy  of  fach  a  charader,  and^-ternity  ftiall 
crown  you  with  immortal  glory,  honor  and  felic- 
ity ! 

The  fubj.e61:,  which  I  have  written  and   deliver- 
ed to  you  this  day,  was  particularly  chofen  by  me, 
becaufe  I  wifhed,  for  my  own  fake,  to  attend  to  it, 
and  preach  it  over  to  my  own  heart,  the  laft  week, 
in  the  view  of  the  day  of  my  nativity.     Laft  Fri- 
day was   the    anniverfary  day  of  my    birth,    on 
which  day  I  completed  the  45th  year   of  my  age- 
On  fuch  days,  it  becomes  us  particularly  to  recog- 
Tiize  the  goodnefs  of  God,  in  giving  us  life,  as  well 
as  continuing  us  in  it.     But,  how  can   we  give 
thanks  to  God  for  life,  unlefs  we  know  and  confid- 
^er  what  a  life,  what  an  exiftence  we   have  ?  Can 
he  be  thankful  to  God  for  continuance  in  life,  who 
is  not  thankfi^l  that  life,  or  exiftence,  was  given  to 
him?  And  can  he  be  thankful  for  exiftence,  who  is 
not  thankful  for  juft  fuch  an  exiftence  as  he  has  ? 
Certainly,  it  is  more  than  time  for  us  all  toconfider 
'vho  and  what  we   are,  and   for  what   we   were 

brought 


S    E    R    M    O    N      IL  gi 

"brought  into  being,  and  whether  we  are  aQing  our 
part  well  or  not. 

Permit  me  to  remind  you  alfo,  that  this  day 
completes  nineteen  years  of  my  miniftry  among  you. 
On  this  9th  day  of  February,  nineteen  years  ago,  1 
was  folemdy  fet  apart  to  the  work  of  the  gofpei 
miniftry  among  you.  It  becomes  me  today,  to  bl^fs 
God,  not  only  that  he  has  made  me  a  man,  but 
that  he  has  made  me  a  minifter  of  the  gofpei,  to 
teftify  the  grace  of  God  to  you,  and  that  he  has 
continued  me  fo  long  in  life,  and  fo  long  in  this 
work.  1  know,  that  it  becomes  me  to  be  deeply 
humble,  that  I  have  fpent  fo  many  years,  in  fo  un- 
worthy and  unprofitable  a  manner,  and  folemnly  to 
give  up  myfelf  to  the  mercy,  the  power,  and  the 
grace  of  God.  And  let  me  afk  of  every  praying 
chriftian  in  this  affembly,  that,  when  he  is  neareft 
the  throne  of  grace,  and  moft  fervently  imploring 
grace  for  himfelf,  that  he  would  then  remember  his 
minifter. 

To  conclude ;  let  us  all  realize,  that  we  are  ac- 
xountable  creatures,  and  that  the  great  day  of  ac- 
count is  juft  at  hand  (how  near  God  only  knows) 
when  you  and  I,  muft  each  ftand  in  his  lot,  and 
be  judged,  by  that  Being,  who  has  "  formed  us  of 
xlay,  and  made  us  men,"  and  "who  will  render  to 
every  man  according  to  his  works.  To  them  who, 
by  patient  continuance  in  well  doing,  feek  for  glo- 
ry, and  honor,  and  immortality,  eternal  life  : 
'But  unto  them  who  are  contentious  and  do  not 
'   C  4  abe^ 


32  S    E    R    M    O    N      IL 

obey  the  truth,  but  obey  unrighteoufnefs,  indigna- 
tion and  wrath  ;  tribulation  and  anguifti  upon  ev- 
ery foul  of  man  that  doeth  evil,  of  the  Jewfirftand 
alio  of  the  Gentile ;  but  glory,  honor,  and  peace  to 
every  man  that  worketh  good ;  to  the  Jew  firft  and 
alfo  to  the  Gentile  ;  for  there  is  norefpcft  of  per* 
fons  with  God." 


SERMON. 


SERMON      III. 


The  Moral  State  of  the  World, 

I.  J  O  H  N,    V.    ig. 

And  the  whole  world  lieth  in  wickednefs. 

And  thus  it  would  forever  have  lain, 
in  wickednefs  and  mifery,  had  not  the  God  of  all 
grace,  devifed  a  way  for  the  recovery  of  fome  of 
the  fallen  children  of  men,  through  the  death  and 
mediation  of  his  own  Son.     Yea,  St.   John  fays, 
that  this  is  even  now  the  Hate  of  the  world,  not- 
withllanding  Chrift  has  atlually  come,  and  made 
atonement  for  fin,  and  wrought  out  an  everlafting 
righteoufnefs,  for  all  who  believe  in  him.     "  The 
whole  world  lieth  in  wickednefs."     This  reprefents 
the  natural  (late  and  ch3ra6ler  of  mankind-     ^ud 
conlidering  the  expreffion  in  this  fenfe,  it  juftly  ap- 
plies to  the  whole  world,  even  to  every  individual 
of  the  human  race,  without  a  fingle exception;  for 
"  they  are  together  become  unprofitable,  there  is 
iK)ne  that  doeth  good,  no  not  one^ihcy  are  all  gone 
out  of  the  way."     And  in  this  Bate  the  whole  world 

hcth  ; 


34  SERMON       HI. 

lieth  ;  i  e,  remaineth,  or  continueth,  without  any 
effort  to  recover  itfelf,  until  God  is  pleafed,  by  his 
power  and  grace,  to  raife  here  and  there  one  to 
fpiritual  and  divine  life.  Some  there  are,  who  are 
the  happy  fubjefts  of  fuch  a  faving  change.  Of 
fuch  the  apoftle  fpeaks  in  the  former  claufe  of  thi^ 
verfe.  "  And  we  know  that  we  are  of  God,  and  the 
%\'hole  world  lieth  in  wickednefs."  So  that  when  he 
fays,  "  we  knozv  that  we  are  of  God"  he  muft  mean 
to  exclude  himfelf,  and  his  fellow  chridians,  from 
the  general  character  of  the  world  of  mankind,  or 
^vhen  he  fays  ^'the  whole  worlds"  he  muft  mean  the 
world  at  large,  or  mankind  in  general.  Apart,  by 
far  the  greateft  part,  being  put  for  the  whole. 
Thefe  ideas  are  immediately  fuggefted,  by  the  words 
of  our  text  : 

I.  That  this  world  is  a  wicked  world. 

II.  That  not  only  fome  parts  or  places  of  the 
world,  but  all  parts  and  places  of  it,  are  wicked. 
And, 

III.  That  it  lieth  or  remaineth  in  wickednefs, 
motwithftanding  all  the  means  o,r  methods  made  ufe 
of  to  reform  and  amend  it. 

I.  The  firft  idea,  which  occurs  to  mind  from  the 
words  of  our  text,  is,  that  this  world,  in  which  we 
live,  is  a  wicked  world  ;  that  there  is  not  only  fome 
wickednefs  in  it,  but  a  great  deal  of  wickednefs  in 
it  ;  that  wickednefs  prevails  and  abounds  in  it, 
much  more  than  virtue,  holinefs  or  goodnefs. 
That  there  is  wickednefs  in  the  worlds  we  all  know, 

and 


SERMON      III.  3^ 

and  confefs  daily  ;  we  do  not  need  to  go  to  the  Bi- 
ble to  find  the  truth  of  this.  Every  perfon,  who 
has  grown  to  years  of  knowledge  and  obferva* 
tion,  finds  it  true,  with  refpe^l  to  himfelf,  that  he 
is  a  finner,  and  has  done  many  a6lions,  for  which 
his  confcience  condemns  him.  It  is  prefumed,  that 
there  is  fcarceiy  a  child  of  fix  years  old,  but  what 
is  confcious  to  himfelf,  that  hehas  often  done  wick- 
edly. Children,  as  well  as  men,  know,  that  there 
is  much  wickednefs  in  the  world.  By  wickednefs 
here,  we  mean  that  outward  condu6^5  which  is  in- 
jurious to  mankind,  and  which  all  agree  to  call  crim- 
inal. There  are  many,  who  feem  to  be  totally  ig- 
norant of  fin  in  the  heart  ;  and  therefore  have  lit- 
tle or  no  fenfe  how  finful  mankind  really  are.  Ail 
their  ideas  of  fin  feem  to  be  confined  to  outward 
aQs  of  wickednefs,  which  are  exprefsly  forbidden, 
either  by  the  laws  of  God,  or  man.  But  even  in 
this  fenfe,  they  will  allow  that  there  is  much  wick- 
ednefs in  the  world  ;  yea,  that  the  world  is  full  of 
wickednefs.  Indeed,  we  mr.^  deny  our  own  fenfes, 
to  deny  this.  For,  how  often  do  we  hear  of 
horrid  murders,  robberies,  thefts,  rapes,  adulteries, 
fornications,  blafphemies,  drunkennefics,  quarrels, 
contentions,  and  vices  of  fo  many  kinds,  that  we 
can  hardly  find  names  for  them  !  When  we  confine 
our  attention  to  fuch  fpecies  of  barbarity  and  in- 
jufiicc,  between  man  and  man,  we  often  find  occa- 
fion  to  fay,  the  world  is  full  of  wickednefs  ;  mean- 
ing ihatthere  is  a  great  deal  of  wickednefs  in  the 

world. 


36  SERMON      III. 

world.  It  is  in  this  view,  that  the  heathen  nations 
have  obferved  the  corruption  and  degeneracy  of 
mankind,  and  have  been  utterly  at  a  lofs  to  ac- 
count for  it.  But  when  we  fpeak  of  the  wicked- 
nefs  of  the  world,  or  the  finfulnefs  of  mankind,  we 
ought  not  to  confine  our  thoughts  to  that  kind  of 
wickednefs,  which  is  an  iniquity  to  be  punifhed  by 
the  judges  among  men  ;  but  to  confider  all  the 
corruptions  of  the  human  heart,  all  fecret  as  well 
as  open  (ins,  all  fins  againft  God,  as  well  as  afts  of 
injultice,  unkindnefs,  and  uncharitablenefs  towards 
our  fellow  creatures.  When  we  confider  the 
wickednefs  of  the  world  in  this  view,  which  is  a 
juft  view,  we  fhall  then  undoubtedly  fay,  the  world 
is  full  of  fin  and  iniquity.  For,  in  this  fenfe,  no 
man  is  free  from  fin  ;  even  the  bell  of  men  have 
much  fin  remaining  in  them.  "  Thereisnotajuft 
man  upon  earth,  who  doeth  good,  and  finneth  not.** 
This  leads  to  ^the  fecond  idea  fuggefled  by  the 
text,  viz. 

IL  That  not  only  fome,  but  all  parts  of  the 
Avorld,  are  full  of  wickednefs.  It  is  not  only  true, 
that  there  is  wickednefs  in  the  world,  yea,  much, 
very  much  wickednefs  among  men,  and  this  in  fome 
particular  parts  or  places;  but  it  is  true  of  all  places, 
of  all  parts  of  the  world,  and  of  all  nations  of  man- 
kind. The  whole  world  is  full  of  wickednefs.  Men 
are  fometimes  ready  to  think,  perhaps,  that  they 
live  in  the  moft  wicked  part  of  the  world,  and  m 
the  mod  degenerate  day  ;  that  there  never  was  a 

time 


SERMON      III.  37 

time  when  the  world  was  fo  wicked  as  it  is  now  > 
and  that  there  is  no  place  To  bad  as  that  in  which 
they  live :  But  this  is  not  true  ;  it  has  always  heeri 
fo,  and  is  fo  every  where  ;  for  the  whole  world  is 
full  of  wickednefs.  There  is  no  reafon  to  doubt, 
however,  that  vice  and  wickeidnefs  do  much  more 
abound  and  prevail  at  fome  times,  and  in  forrje  par- 
ticular places,  than  others.  The  men  of  Sodom 
were  evidently  more  corrupt  than  mankind  in  gen- 
eral, or  elfe  they  would  not  have  been  fo  fignally 
deftroyed.  Vice  and  wickednefs,  efpecially  open 
immorality,  more  generally  prevailed,  in  the  days 
of  Noah,  than  before  that  time  ;  otherwife  God 
would  not,  at  once,  have  fwept  the  world  of  its  in- 
habitants by  a  flood.  And  the  children  of  Ifrael 
were,  at  fome  times,  more  loft  to  all  fenfe  of  the 
true  God,  and  his  worfhip,  and  more  given  up  ta 
idolatry,  than  at  other  times  ;  which  was  the  rea- 
fon of  their  being  puniflied,  by  particular  judg- 
ments. And  the  hiftory  of  the  church  contained 
in  the  Bible,  as  well  as  that  given  by  common  writ- 
ers, abundantly  proves,  that  religion  flourifhes 
more  at  fome  times  than  at  others,  and  in  fome 
places  more  than  in  others.  And  the  experience 
and  obfervation  of  the  aged  among  us,  will  un- 
doubtedly teach  them,  that  there  have  been  times, 
when  religion  flourilhed  more  than  at  the  prefent 
day  ;  when  vices  appeared  few  and  fmall  to  what 
they  do  now,  in  this  land.  And  even  in  the 
prefent  day,  we  can  hear  of  fome  particular  towns 

and 


38  SERMON      lit 

and  places,  where  there  appears  to  be  a  very 
great  revival  of  rehgion,  and  many  concerned 
to  feQttfe  the  one  thing  needfal  ;  while,  in  n:ioft 
places,  religion  appears  to  be  very  little,  if  at  all, 
attended  to,  and  vice  and  immorality  greatly  pre- 
vail. But,  notwithftanding  thefe  things  muft  be 
granted,  yet  there  is  not,  perhaps,  that  difference, 
which  many  feem  to  imagine.  Different  vices 
prevail  in  different  places,  and  at  different  periods. 
In  one  age,  or  in  one  place,  the  prevailing  and 
fafliionable  vice  is  gaming ;  in  another  place  we 
hear  nothing  of  this,  but  there  drinking  prevails  ; 
in  another  place,  or  at  another  time,  quarrels  and 
contentions  prevail.  Cuftom  and  fafhion  mark 
the  differently  prevailing  vices  and  follies  of  man- 
kind, in  different  countries,  ages,  and  places;  but, 
go  where  you  will,  you  find  the  whole  world  lying 
in  wickednefs.  Some  men  are  much  more  aban- 
doned to  vice  and  wickednefs  than  others  ;  but 
perhaps  there  are  not  many  more  of  this  chara£ler 
in  one  age,  or  country,  in  proportion  to  its  num- 
bers, than  in  another.  If  we  attend  to  the  cuf- 
toms  and  manners,  the  vices  and  immoralities  of 
the  heathen  nations,  we  are  furprifed  at  their  idol- 
atry, impiety,  profanensfs,  and  open  a6ls  of  unclean- 
nefs,  praElifed  at  their  religious  and  folemn  fefti- 
vals.  If  we  look  among  the  Mahometans,  the  fol- 
lowers of  the  great  impoftor,  we  are  furprifed  at 
their  infatuation,  their  grofs,  abfurd,  and  inconfift- 
ent  ideas  of  religion  and  future  happinefs.     If  we 

turn 


^    E    R    M    O    N      121.  39 

Hirrt  our  thoughts  to  the  votaries  of  the  Popifh  re- 
Jigion,  we  are  no  lefs  fhocked  at  their  idolatry, 
fuperftition,  vain  ceremonies,  and  falfe  refugesw 
But  if  we  come  to  chriftian,  and  what  are  com- 
monly called  reformed,  nations,  have  we  lefsrea- 
fon  to  be  furprifed  ?  How  many  fe6ts,  and  de- 
nominations, and  perfuafions,  do  we  find  among 
them  ?  And  is  the  moral  charafter  of  chriftain  nar 
tions  any  better  than  thatof  Papifts5Mahometans5or 
Heathens?  Are  there  not  many  inhdefsin  a  chriC- 
tian  land  ?  And  are  there  not  even  more  vices  to 
be  found  among  the  civilized,  and  what  we  call 
chriftianized  inhabitants  of  America,  than  among 
the  favage  nations  ?  And  are  not  thofe  vices  t© 
be  found  among  us,  more  infamous,  and  more  per^ 
nicious  to  fociety,  than  thofe  to  be  found  among 
them  ?  Why  do  we  fee  the  mote  in  another's  eye^ 
and  not  call  the  beam  out  of  our  own  eye  ?  What 
reafon  have  we  to  complain  of  the  wickednefs  of 
others,  when  we  are  ^o  wicked  ourfelves  ?  Surely 
the  whole  world  is  buried  in  fin,  wickednefs,  and 
guilt !  But,  when  ii  is  faid,  "  the  world  lidh  in  wick^ 
ednefs,"  the  expreflion  may  further  fuggcit  this 
idea, 

III.  That  it  continueth,  orremaineth  in  wicked- 
nefs, notwithftanding  all  the  means  or  methods  made 
ufe  of,  to  reform,  or  amend  it.  This  idea  feems 
to  be  ftrongly  exprelfed  in  the  text;  becaufe  lying 
downdenotesa  ftate  of  quietude  and  reft,  or  a  fixed 
andfteady  continuance  in  the  fame  dale.     And,  in 

this 


4D  S    E    R    M    O    N      III. 

rbisfenfe,  the  apoftle  might,  \\ith  great  propriefj^, 
fav,  that  the  whole  world  lieth  in  wickednefs  ;  for 
it  has  lain  or  remained  in  fuch  a  ftate,  for  almoft 
fix  thoufand  years,  notwithftanding  every  thing, 
which  has  been  done,  to  reclaim  or  reform  it.  Sin 
beoan  in  our  world  with  the  firfl  human  pair  ; 
nor  has  a  fingle  generation  continued  free  from  it, 
though  God  made  man  upright.  And  itfeems  prob- 
able, that  our  firft  parents  did  not  continue  many 
days  in  a  ilate  of  holinefs,  before  they  fell.  From 
that  day  to  this,  all  flefh  have  corrupted  their  ways, 
and  the  whole  world  of  mankind  have  lain  in  wick- 
ednefs. Not  one  of  the  human  race  has  been  free 
from  fin.  No  place,  no  age,  has  been  free  from 
wickednefs.  Even  in  the  family  of  Adam,  the 
moft  abominable  acls  of  wickednefs  were  found. 
Cain,  his  firfl  born  fon,  inhumanly  imbrued  his 
hands  in  his  brother's  blood.  And  very  foon  a- 
gain,  even  before  Adam's  death,  we  find  Lamech 
^onfefiing,  "  1  have  fiain  a  man  to  my  wounding, 
and  a  young  man  to  my  hurt  ;"  and  faying,  "  if 
Cain  Oiall  be  avenged  fevep  fold,  furely  Lamech 
feventy  and  fe ven  fold."  It  appears  from  the  fliort 
biltorv  contained  in  the  former  part  of  the  book  of 
Genefis,  that  when  men  mutiplied  and  became 
numerous,  the  earth  was  filled  with  violence,  and 
vhe  wickednefs  of  man  was  fo  great  upon  the  earth, 
that  God  determined  to  fweep  the  world  of  its  in- 
habitants, and  to  fave  none  but  Noah  and  his  fam- 
ily, even  eight  perfons,  who  were  the  only  right- 
eous 


vS    E    R    M    O    N     HI.  41 

cous  perfons  to  be  found  on  earth.  Among  all 
the  many  millions  of  inhabitants,  which  the  earth 
then  contained,  it  is  evident,  that  thefe  eight  were 
all  that  had  any  fear  of  God  before  their  eyes— 
any  religion  at  all.  Nor  does  it  cippear,  that  even 
the  family  of  Noah  were  real  faints.  They  might 
be  faved  only  for  Noah's  fake  ;  for  God  fays  to 
him,  "  Thee  only  have  I  feen  righteous  before  me,  in 
this  generation."  And  the  hiftory  of  the  Bible,  to- 
gether with  other  hiflories,  isaclear  demonftration, 
that  the  world  has  lain  in  wickednefs  ever  fince  ; 
that  there  has  been  no  age,  nor  part  of  the  world,  ^ 
free  from  fin,  from  that  day  to  this ;  and  this  notwith- 
ftandingall  that  has  been  done,  by  God  and  man, 
to  teach  the  world  the  evil  and  awful  danger  of 
fin  ;  and  the  infinite  beauty,  excellencyj  and  hap- 
pinefs  of  virtue  and  holinefs. 

What  has  not  God  done, by  way  of  motive  and 
excitemeat,  to  induce  mankind  to  forfake  (in .?  Or  (if 
I  may  ufe  the  expreflion)  what  pains  has  he  not 
taken,  to  reform  and  amend  the  world  ?  When  he 
firft  made  man,  though  he  ;nade  him  holy  and  up- 
right; yet,  as  though  he  would  efFeftually  guard 
him  againfl:  every  danger  and  temptation,  he  plain- 
ly told  him  what  would  be,  and  what  flaould  be, 
the  confequences  of  finning.  And  then,  as  foon 
as  he  had  finned,  though  he  gave  him  encourage- 
ment to  hope  for  pardon,  yet  he  caufedhimto  feel 
the  bitter  effeclsof  fin,  by  dooming  him  to  hard 
labor,  pain,  and  death,  and  by  curfing  the  ground 

D  for 


42  SERMON      IIL 

for  his  fake,  and  driving  him  from  the  delightful 
garden  of  Eden-  Adam  now  faw  and  felt  the 
dreadful  confequences  of  fin ;  he  knew  the  awful 
difference  between  a  ftate  of  fin  and  a  flate  of  ho- 
linefs.  And  was  it  not  that  we  know  that  the  na- 
ture of  fin  is  to  lead  further  into  fin,  we  fliouldfup- 
pofe,  that  Adam  never  v;ould  have  committed 
another  fm  after  the  (irft.  God's  treatment  of  Adam 
was  calculated  to  deter  his  immediate  defcendants, 
his  family,  from  fm;  and  yet  Cain,  though  he  had 
often  heard  of  his  father's  fate,  what  his  original 
Hate  was,  how  he  fell,  and  what  was  the  confequence 
of  it,  prefumed  to  murder  his  own  brother.  God 
then  brought  fuch  heavy  judgments  upon  Cain  as 
led  him  to  fay,  "  My  punifhment  is  greater  than  I 
can  bear  ;"  yet  this  did  not  cure  him  of  his  finful 
difpolition,  nor  put  a  flop  to  his  wickednefs.  And 
though  God  has,  in  every  age  of  the  world,  and  in 
^very  part  of  the  world,  been  vifiting  linners  with 
his  judgments,  and  infliQing  his  wrath  upon  the 
-wicked,  yet  they  have  generally  remained  incorrigi- 
ble. Though  he  has,  at  one  time,  fwept  the  whole 
world  of  its  finful  inhabitants  by  a  flood,  and,  at  an- 
other, deflroyed  whole  cities  by  fire ;  though  he  has 
caufed  the  earth  to  open  her  mouth  and  fwallowup 
the  wicked  ;  and  though  he  has  tried  every  calamity 
and  judgment,  in  order  to  teach  mankind  the  evil 
and  danger  of  fin  ;  yet  the  whole  world  lieth  in 
wickednefs.  Every  generation  has  an  opportunity 
of  learning  the  deftrudive  nature  of  fin,  from  fuch 

awful 


SERMON      III.  43 

awful  difplays  of  the  divine  difpleafure  againd  it. 
And  all  thefe  things  are  written  for  our  admonition, 
to  the  intent,  that  we  fhould  not  lull  after  evil 
things,  as  others  have  lulled,  and  periflied. 

But  this  is  not  all  ;  in  addition  to  all  the  admoni- 
tions and  warnings,  which  God  has  given  to  man- 
kind, by  his  providential  dealings,  he  has  been  call- 
ing upon  a  wicked  world,  in  every  age,  by  his 
fervants  the  prophets,  rifing  up  early  and  fending 
them,  faying,  "  O  do  not  that  abominable  thing 
which  I  hate."  Every  argument  and  motive 
has  been  made  ufe  of,  which  is  calculated  to  excite 
the  hopes,  to  alarm  the  fears,  or  touch  any  of  the 
feelings  of  the  human  heart  ;  and  yet,  notwithftand- 
ing  all  thefe  things,  the  whole  world  lieth  and  re- 
maineth  in  the  fame  (late  of  wickednefs. 

God  has,  alfo,  at  the  fame  time,  been  endeavor- 
ing to  teach  mankind  the  fafety,  the  comfort,  and 
happinefs  of  fuch  as  forfake  fin,  return  unto  him, 
and  fecure  his  favor.  For  this  purpofc,he  has,  la 
every  age,  by  the  power  of  his  grace  and  the  in- 
fluence of  his  Holy  Spirit,  taken  polfeffion  of  the 
hearts  of  feme,  and  made  them  the  objeds  of  his 
love.  In  them,  and  by  his  condu6l  towards  them, 
he  has  taught  a  wicked  world,  in  every  age,  what 
good  they  may  enjoy,  if  they  forfake  their  iins,  and 
return  to  him  in  the  way  he  has  appointed.  How 
ftrikingly  did  he  teach  this,  in  his  prefervation  of 
Noah  and  Lot,  and  in  his  condu6l  towards  the  pa- 
triarchs, prophets,  and  apollles  ?  How  many  and 

D  2  how 


44  SERMON      UL 

hoti^  rfch  are  bis  promifess  to  all  penitent,  return- 
ing finners!  Yet,  notwithftanding  all  God  has  done 
for  his  friends  in  particular,  and  though  he  has  giv- 
en his  Son  to  die  for  mankind  in  general,  ftill  the 
whole  world  Ireth  in  wickednefs.  It  appears  not 
but  that  the  world  in  general  is  now  as  wicked  as 
before  Chrifl  came  into  it,  to  enlighten  and  re- 
form it. 

Great  have  been  human  efforts  to  reform  the 
world  ;  and  reformations  have  taken  place,  in  many 
things,  and  in  many  refpe6ls.  Many  important  and 
ufeful  improvements  have  been  made,  and  are  rap- 
idly making,  in  agriculture,  in  manufactures,  in  the 
fcience  of  politics,  and  indeed  in  all  the  arts  and 
fciences.  But  thefe  do  not  mend  the  heart,  nor 
root  out  wickednefs  from  the  world.  Vice  and  wick- 
ednefs, it  is  true,  have  often  changed  their  names 
and  altered  their  complexion  ;  but  ftill  they  remain 
the  fame,  in  their  nature  and  tendency.  The  truth 
isj^men  only  grow  more  refined  in  wickednefs,  and 
more  fubtle  in  the  arts  of  iniquity.  An  open  dif- 
regard  to  real  religion,  and  a  contempt  of  real  vital 
piety,  take  place,  under  the  pretence  of  cafting  off 
fuperilition,  and  of  imbibing  a  more  liberal  fpirit. 
So  that,  as  to  any  real  alteration  for  the  better, 
t  I  fee  not  the  leaft  appearance  of  it  ;  but  ftill  the 
whole  world  lieth  in  wickednefs. 


S  E  R  M  O  Nc 


s  E  R  M  o  i^    rv. 


The  Moral  State  of  the  World. 

9 

I.     J  O  H  N,      V.     19. 

And  the  whole  world  I'uth  in  wickednefs. 

What  a  melancholy  refle6lion  is  this ! 
If  we  confider  this  world  as  made  by  God,  and 
peopled  with  a  race  of  intelligent  creatures,  who 
are  formed  for  the  fervice  and  enjoyment  of  their 
Maker,  what  a  melancholy  refIe6lion  is  it,  that  they 
have  all  apoftatized  from  him,  defertedhis  fervice, 
turned  to  be  his  enemies,  and  lie  dead  in  trefpafles 
and  fins  !  How  many  generations  of  fuch  rational 
and  immortal  creatures  have  already  been  on  the 
earth  !  And  how  many  millions  and  millions  are  dill 
in  the  world,  lying  in  wickednefs  !  This  is  not  only 
the  cafe  with  us  in  Srimfield,  but  it  is  fo  in  the 
towns  around  us  ;  it  is  fo  over  all  thisftate;  it  is 
fo  in  all  the  ftates  in  the  nation ;  it  is  fo  in  every  na- 
lion  on  earth — for  the  whole  world  lieth  in  wick 
ednefs.  Melancholy  thought  !  Enough  to  fill  out 
hearts  with  grief,  and  our  eyes  with  tears !  "  And 

D3 


46  S    E    R    M    O    N      IV. 

is  it  thus,  O  thou  kind  and  beneficent  Parent  of 
the  univeiTe,  that  thy  creatures  requite  thee  for  thy 
numerous  favors  to  them  !  Is  it  thus,  that  they 
treat  thine  adorable  Majefty  !  Haft  thou  no  wrath 
for  them  to  fear,  nor  grace  for  them  to  feek!"  But 
what  will  the  confequence  of  all  this  be  ?  Shall 
God  forever  lofe  that  glory,  which  is  due  to  him 
from  his  creature  man  ?  Shall  he  lofe  the  world, 
which  he  hath  made,  and  the  many  millions  of  ra- 
tional beings,  whom  he  hath  formed  to  fliew  forth 
his  praife  ?  No,  he  will  not  do  it.  Could  we  turn 
afide  the  veil  which  hides  eternity  from  our  view, 
we  fhould  there  fee  the  glory  of  God  fliining  forth 
in  the  eternal  deftrudion  of  his  enemies.  Here, 
then,  we  arc  led  again  to  fay,  how  melancholy 
the  thought,  that  the  whole  world  lieth  in  wicked- 
mefs,  when  we  confiderhow  many  millions  of  man- 
kind there  are,  who  are  ftanding  on  the  verge  of 
eternity,  and  juft  ready  to  fall  into  endlefs  cnifcry  ! 

On  what  a  flippcry  ftcep, 
The  thoughtlefs  creatures  go  ! 
And,  O  !  that  dreadful  fiery  deep, 
That  waits  their  fall  below  I 

We  have  already  obfcrved,  agreeably  to  the 
fpirit  of  our  text,  that  this  world  is  a  wicked  world- — 
that  it  is  fo  in  all  parts  and  places  of  it — and  that 
it  ftill  continues  in  wickednefs,  notwithftanding  all 
the  means  and  methods,  which  have  been  made 
life  of  to  reform  and  amend  it.  Thefe  thoughts, 
naturally  fuggeft  fome  important  inferences  and  re- 
fle6lionSj  which  claim  our  ferious  attention. 

IMPROVEMENT. 


SERMON      IV.  4"7 

IMPROVEMENT. 

1.  It  is  obvious  to  remark,  that  all  mankind  are, 
by  nature,  univerfally  and  totally  corrupt  and  de- 
praved. 

If  this  were  not  the  cafe,  furely  the  whole  woiM 
would  not  be  fofull  of  wickednefsjnotwithftanding 
all  that  God  and  man  have  done  to  reftrain  and  re- 
form- it.     It  is  a  truth,  I  think,  written  as  widi  a 
fun  beam  on  every  part  of  our  world,  that  man- 
kind are  univerfally  and   totally  corrupt.     Their 
condu6l  confirms  the  divine  declarations,  that  there 
is  none  that  doeth  good,  no  not  one — that  they 
are  all  gone  out  of  the  way  ;  they  are  together  be- 
come unprofitable.     No  part  of  the  world  has  ever 
yet  been   difcovered,  where  its  inhabitants  have 
not  been  found  to  be  vicious,  wicked  and  deprav- 
ed.    If  mankind    were  not   univerfally   corrupt, 
furely  there  would   have  been  fome  place  found 
free  from  fin,  and  fome  time  found,  when  men  did 
not  do  wickedly.     But  fuch  a  time  and  place  has 
not  yet  been  difcovered.     Though  this  world  has 
been  groaning  under  the  burden  of  fin,  for  almoft 
fix  thoufand  years,  and  all  mankind  have  been  feel- 
ing the  evil  effefts  of  it,  ftill  the  caufe   remains  ; 
fin  continues  and  reigns  in  full  dominion.     Though 
the  world  has  been  called,  in  every  age,  to  witnef? 
the  marks  of  God's  awful  difpleafure  againit  fin  ; 
yet  it  ftill  remains  the  fame  wicked  world.     The 
temper  and  difpofition  of  mankind  has  ever  been 
D  4  like 


43  SERMON       IV. 

like  that  of  the  wicked  Ifraelites,  who,  when  they 
had  ju(t  been  fmarting  under  the  rod  of  divine 
challifement  for  their  finful  murmurs,  vet  inftanth/ 
murmured  again.  When  Korah  and  his  compa- 
ny murmured  againfl  Mofes  and  Aaron,  as  affuming 
too  much  power  and  authority,  God  caufed  the 
earth  to  open  its  mouth,  and  fwailow  them  ud.  But 
though  the  people  were  affrighted  and  fled  away 
from  the  place  ;  yet,  w^e  are  informed,  ''  on  the 
morrow,  all  the  congregation  of  the  children  of 
Ifrael  murmured  againfl  Mofes  and  Aaron,  faying, 
Ye  have  killed  the  people  of  the  Lord."  So  it  is 
with  all  mankind  ;  though  they  know  the  judg- 
ments of  God  againfl  the  wicked,  yet  they  do  the 
fame  things,  which  have  brought  mifery  arid  ruin 
UDon  others.  This  was  the  conduci:  of  Belfnazzar. 
Daniel  tells  him,  after  reminding  him  of  the  pride 
and  fall  of  his  father,  "  And  thou,  his  fon,  O  Bel- 
fhazzar,  had  not  humbled  thine  heart,  though  thou 
knewejl  all  tkis^  but  hall  lifted  up  thyfelf  againll  the 
Lordof  heaven."  Though  men  know  the  judgments, 
which  God  has  brought  upon  the  wicked,  in  ages 
pall,  and  the  awful  threatenings,  which  Wo,  againfl 
fmners,  in  the  world  to  come  ;  and  though  they 
know  the  good,  which  God  has  heretofore  confer- 
red upon  his  friends,  and  the  great  and  precious 
promifes,  which  he  makes  totherighteous^yet  flill 
the  world  lieth  in  wickednefs.  Now,  is  it  pofUble  to 
account  for  all  this,  unlefs  we  fuppofe,  that  all  man- 
kind are  corrupt^  and  depraved,  prone  to  evil;  and 

to 


S    E    R    M    O    N     IV. 

to  that  only  and  continually  ?  Is  it  pofiible,  that  a 
man,  who  has  his  eyes  open,  and  fees  the  world 
around  him,  can  deny  the  univerfal  and  total  cor- 
ruption and  apoftafy  of  the  human  race  ?  Are  not 
mankind  evidently  refolved  on  fin,  and  determined 
m  wickednefs,  notwithftandingall  that  can  be  done 
or  faid  to  reform  them  ?  O  how  fallen,  how  cor- 
rupt, how  finful  is  human  nature  ! 

2.  It  is  natural  to  reflecl,  that  human  nature  is 
the  fame,  in  every  age,  and  in  every  part  of  the 
world;  for  it  has  operated  in  the  fame  manner,  and 
produced  the  fame  effe6ls,  every  where,  and  at  all 
times. 

There  have  been  feme  perfons  who  have  appear- 
ed ferioufly  to  queftion.  whether  certain  nations,  who 
differ  from  the  generality  of  mankind  in  their  com- 
plexion, or  the  color  of  their  fivin,  belong  to  the 
human  race,  or  are  the  defccndants  of  Adam.  But 
are  they  not  evidently  polfeffed  of  the  fame  na- 
ture, and  do  they  not  difcover  the  fame  moral 
complexion,  that  is  generally  vifible  in  our  v;or!d? 
It  may  well  be  prefumed,  that  God^  never  yet 
made  two  different  races  of  beings  fo  nearly  re- 
fembhng  each  other,  as  the  different  forms  and 
complexions  of  men  do.  But  if  the  inhabitants 
of  the  world  in  no  other  way  difcover  ihemfclvcs 
to  be  of  the  fame  race,  yet  they  fufliciently  difcov- 
er it,  in  their  hearts  and  lives. 

It  is  true,  fin  is  effentiaily  the  fame  in  all  being?:. 
It  is  the  farrje  in  fallen   an,^e1s  and  in  fallen  men. 

The 


go  S    E    R    M    O    N     IV, 

The  fallen  angels,  it  is  probable,  from  their  being 
incorporeal,  are  incapable  of  fome  external  a£ts  of 
wickednefs,  which  men  commit  uhile  in  the  body, 
and  which  they  will    be   incapable  of  committing, 
when  they  are  abfent  from  it, in  a  future  w^orld.    But 
ilill  the  nature  of  fin  will  remain  the  fame  there  as 
here.    In  this  world,  fin  has  ever  been  the  fame.    In 
every  age,  and  in  every  part  of  the  world,  it  has  man- 
ifefted  itfelf  much  in  the  fame  way.     Different  vices 
may  have   more  efpecially  prevailed  in   different 
times  and   places  among  mankind  ;  but  the  fame 
vices,  the  fame  a6ls  of  wickednefs,  are  found  now 
among  us,  which  were  found  in  the  early  ages  of 
the  world,  and  have  been  found  in  every  age  fince. 
From  hence  too  we  fee,  that  human  nature  is  the 
fame  now,  that  it  was  near  fix  thoufand  years  ago. 
Cuftoms  and  manners  may  vary  in    various  ages. 
Men  may  make  improvements  in  knowledge  ;  na- 
tions may  be  civilized,  who  were   once  barbarous 
and  ignorant;  flill  human  nature  remains  the  fame. 
Though  the  fatal  poifon  of  fin  has  been  tranfmitted 
from  age  to  age,  and  has  paffed   through  fo  many 
millions  of  millions  of  mankind  ;  yet  its    fatal  ma- 
lignity does  not  appear  to  be  in  the  leaft  abated,  nor 
the  quantity  of  it  diminifhed.     And  notwithftanding 
all  that  has  been  done  to  deftroy  the  works  of  the 
devil,  he  flill   reigns  in  every  heart,   until   Chrifl; 
comes  by  his  Spirit,  and  takes  poffeffion  of  it  for 
himfelf     Mankind  are  now,  by  nature,   juft  the 
fame  wicked  creatures,  which  they  would  have  been, 

bad 


SERMON      IV.  51 

had  there  been   no  Savior    provided  for    them. 
Hence  wc  may  add  as  a  farther  inference, 

3.  That  mankind  do  not  grow  weary  of  fin,  by 
continuing  in  it  ;  nor  become  more  difpofed  to  for- 
fake  it,  by  feeing  and  feeling  the  evil  effefts  of  it. 

Such  is  the  nature  of  human  depravity,  and  fuch 
the  influence  of  it  upon  the  human  mind,  that 
though  men  fee  and  know  the  evil  of  fin,  and  com- 
plain of  its  bitter  effc6ts  and  confequences  ;  yet 
they  are  not,  on  this  account,  at  all  difpofed  to  for- 
fake  it.  Though  we  know,  that  fin  has  produced  a 
long  train  of  calamities  in  this  world;  though  we 
know,  that  it  has  fwept  off  whole  generations  and 
nations  of  men  from  the  face  of  the  earth ;  and 
though  we  have  all  poffible  evidence,  that  it  has 
plunged  millions  of  mankind  into  endlefs  mifery  ; 
yet  we  are  no  more  afraid  of  fin  now,  than  man- 
kind were  five  thoufand  years  ago.  Men  love  fin 
now  as  much  as  they  did  then.  And  even  the 
fameperfon,  who  has  for  many  years  lived  a  life  of 
lin  and  wickednefsjis  not,  on  this  account,  any  more 
difpofed  to  forfake  it,  but,  on  the  contrary,  much 
more  hardened  in  it.  Such  is  the  fcripture  repre- 
fentation  of  the  matter.  "  Can  the  Ethiopian 
change  his  flvin,  or  the  Leopard  his  fpots  ?  Then 
may  ye  alfo  do  good,  that  are  accuftomed  to  do  e- 
vil."  And  fuch  is  the  truth  of  fad.  We  fee  in- 
dividuals grow  more  and  more  hardened  in  fin,  the 
longer  they  continue  in  it.  And  though  they  feel 
the  fad  effects  of  their  folly,  yet  they  arc  no  more 

difpofed 


52  S    E   R    ^;  O    N     IV, 

dif^jofed  to  for  fake  it.  The  drunkard  will  not  re- 
form, though  he  feels  the  fatal  effeds  of  his  vice. 
The  thief  will  not  ceafe  to  Ileal,  though  he  be  de- 
tected and  punifhed  for  his  crime.  Indeed,  v;e 
iomctimes  ^c(t,  though  very  rarely,  a  man  forfak- 
.  1^  lome  particular  vice,  becaufe  he  finds  it  will 
ii.in  him,  if  he  does  not;  but  generally,  when 
'-0  forfake  any  particular  way  of  finning,  it  is  be- 
. ,  rjTe  it  agrees  not  with  a  change  in  their  circum- 
rti:r':es,  or  condition  of  life.  In  this  cafe,  they 
tvinimonly  exchange  one  vice  for  another,  which 
is  mare  convenient.  But  even  when  age,  or  bodi- 
Ir  infirmity,  incapacitates  a  man  for  the  indulgence 
of  any  particular  fm,  he  commonly  difcovers  the 
ume  love  to  wickednefs,  though  not  the  fame  abil- 
::v  to  a&itout/  Suffering  the  evil  confequencesof 
'•n,  may  lead  men  to  hate  them  and  guard  againft 
■Liem  ;  while  yet  the  heart  remains  as  finful  as 
^ver.  Nor  did  fuffering  ior  fin,  ever  yet,  of  itfelf, 
ead  a  man  to  hate  fin  itfelf,  on  account  of  the  mor- 
\]  evil  of  it.  Indeed,  it  is  eafy  to  fee,  that  if  a 
lan  forfakes  any  vicious  pradice,  merely  becaufe 
15  feels  the  ill  effeSs  of  it,  this  has  nothing  of 
he  nature  of  true  repentance  for  fin,  or  hatred  of 
h.  This  he  may  do  from  the  very  fame  principle, 
which  leads  another  to  continue  in  fin,  that  is,  per- 
fonal  and  prefent  pleafure,  comfort,  or  happinefs. 
Hence  it  appears,  that  there  is  no  foundation  for 
the  opinion  of  fome,  that  the  future  punifhmeni  of 
hell  will  bring  men  to  repentanccj  and  lead  them 

to 


SERMON      IV.  /TO 

to  hate  (in  and  forfake  it.     On  the  contrary,  tV  r 
is  reafon  to  believe,   that  their  piinifhment 
tend  only  to  exafpcrate  them  the  more   a; 
God.     Befides,  whatever  the  nature  and  t^ 
of  divine  judgments  in  this  world  may   be 
pears,   that  the  punifhment  offinnersin   . 
world,  is  not  defigned  as  a  difciphne  to  refer 
but  as  a   manifeftatton  of  the  divine  di'  " 

againft  them  forever.     Again, 

4.  It  appears,  that  mankind  are  ftrongl: 
tally  refolvcd  on  fin,  and  determined  to  ccnunur. 
in  it. 

If  mankind  were  not  very  ftrongly  fet  in  wick- 
ednefs  and  refolved  to  continue  in  it,  furely  the 
world  would  have  been,  at  leaft  in  fome  meafure,  re- 
formed and  amended  before  now,  by  the  various 
methods  which  have  been  ufed  for  that  purpofe. 
How  many  means  does  God  now  ufe  to  reform 
the  world,  and  what  various  mctiiodsdoes  he  nosv 
take  to  reclaim  finners,  without  producing  any  falu- 
tary  effe6t  !  Can  you,  my  friends,  imagine,  that  it 
would  be  poffible  for  finners  to  oppofe  and  rcfifl: 
all  the  means  of  grace,  and  continue  fecurein  fin, 
if  they  were  not  refolved  and  determined  to  con- 
tinue in  it  ?  Why  do  not  you,  with  all  your  heart, 
reje6l  fin,  and  refolve  never  more  to  have  any 
thing  to  do  with  this  dreadful  evil  ?  Why  do  you 
not  hate  it,  and  watch,  and  pray,  and  drive,  with 
all  your  might,  againllit?  The  truth  is, your  hearts 
are  under  the  full  power  and  dominion  of  it;  you 

.      hold 


54  SERMON      IV. 

hold  it  faftjancl  refafe  to  let  it  go.  But,  probably 
you  will  fay.  We  are  certainly  not  determined  to 
continue  in  it;  nay, v;eare  determined  we  will, by 
and  by,  forfakc  it.  Fatal  deception  !  Are  you  not  de- 
termined to  continue,  at  leaft  a  little  longer  ?  The 
very  faying  that  you  are  refolved,  hereafter,  to  for- 
fake  it,  is  faying  that  you  are  refolved,  at  prefent,  to 
continue  in  it.  If  you  form  any  refolution  at  all 
about  it  now,  it  mull  be  either  to  forfake  it  now, 
or  to  continue  in  it  now.  And  the  difpofition  to 
put  off  your  reformation  to  a  more  convenient 
feafon,  is  a  prefent  refolution  not  to  forfake  fin. 
You  muft  own,  therefore,  that  you  are,  at  prefent, 
fixed  and  refolved  to  continue  in  your  enmity  and 
oppofiiion  to  God.     Hence  we  are  led  to  refled, 

5.  That  there  mud  be  a  divine  power  to  fubdue 
and  deftroy  fin  in  the  human  heart. 

Nothing  but  the  almighty  power  of  God  can  re- 
form and  reclaim  the  world,  and  bring  men  back 
from  the  paths  of  fin.  External  means  are  in  them- 
felves  inefFe6lual.  The  means  which  God  himfelf 
has  inftituted,  and  which  he  has  made  ufeofjare  in 
themfelves  ineflre6lua].  They  will  do  nothing,  un- 
lefs  accompanied  with  his  divine  power.  What 
means  has  God  been  uGng,  ever  fince  the  fall  of 
man  ?  And  what  effed  have  thofe  means  had  ?  " 
The  world  in  general  remains  as  wicked  as  ever. 
It  is  true,  indeed,  means  have  been  effe61ual  in 
many  inftances.  Millions  and  millions  have,  at 
one  time  and  another,  been  reclaimed;  and  brought 

home 


SERMON      IV.  5^ 

home  to  God.  But,  in  all  thofe  inftances,  the 
means  ufed  have  been  accompanied  with  a  fpecial 
divine  influence.  Men  are  made  willing  only  in 
the  day  of  God's  power.  This  is  agreeable  to  the 
whole  tenor  of  facred  Scripture,  which  always  af- 
cribes  the  converfion  of  a  (inner  to  the  power  of 
the  Deity,  even  to  that  power,  which  was  exerted 
in  railing  Chrift  from  the  dead. 

6.  We  learn  how  great  the  patience,  forbearance, 
and  long  fuffering  of  God,  towards  fmners  of  man- 
kind, has  been  and  ftill  is. 

Is  it  not  juftly  furprifing,  that  God  has  fo  long 
borne  with  this  wicked  world,  which  has  all  the  time 
lain  in  wickednefs  ?  How  many  enemies  has  he  had 
here  !  How  obftinately  have  they  oppofed  all  the 
means,  which  he  has  ufed  to  reclaim  them !  How 
greatly  have  they  abufed  and  provoked  him  !  And 
yet  he  has  endured  them  with  much  long  fufFering, 
Surely  he  has  with  propriety  faid,  that  he  is  flow  to 
anger,  gracious  and  merciful,  abundant  in  good- 
nefs.  He  is  indeed  a  long  fuffering  God,  and  waits 
to  be  gracious  to  themofl;  unworthy  and  ill  deferv- 
ing  creatures.  But  if,  notwithftanding  all  his  pa- 
tience and  long  fuffering,  they  will  lie  in  wicked- 
nefs, then, 

7.  The  time  muff  and  will  come,  when  he  will  de- 
ftroy  the  world. 

It  isinconGflent  tofuppofe,  that  God  will  always 
uphold  this  (inful  world,  and  continue  to  bring 
into  exiftence  a  race  of  rebellious  creatures.     This 

would 


V 


p6  sermon    IV. 

would  be'to  aft  out  of  charafter,  and  even  to  con  = 
tradicb  his  word.  The  awful  judgments,  which 
he  has  already  inflifted  upon  the  w'orld,  are  a  pre- 
lude of  its  future  and  final  deftru61ion.  Befides,  he 
has  plainly  and  exprefsly  told  us,  that  this  world  fhall 
be  burnt  up,  that  it  is  referved  unto  fire,  againfl  the 
day  of  judgment,  and  perdition  of  ungodly  men. 
O  !  let  us  remember,  therefore,  who,  and  what,  and 
where  we  are.  We  are  now  inhabitants  of  a  world, 
\vhich  lieth  in  wickednefs.  We  belong  to  a  race 
of  fallen,  perifning  creatures.  And,  unlefs  we  come 
out  from  this  fmful  world,  we  mud  fink  down  into 
endlefs  mifery.  We  jullly  deferve  this  mifery  ; 
but  God  yet  invites  us  to  turn  and  live.  Let  us 
immediately  forfakc  all  our  evil  ways  and  thoughts, 
and  turn  unto  the  Lord,  who  will  have  mercy  up- 
on us,  and  to  our  God,  who  will  abundantly  par- 
don. 


SERMON. 


SERMON     V. 


Conformity  to  God  the  Effence  of 
True  Religion- 

MATTHEW,     V.  48, 

Be  ye  therefore  perfeB^  even  as  your  Father -which  is 
in  heaven  is  perfe^. 

To  every  one,  who  believes  the  being 
of  God,  and  the  reality  and  importance  of  religion, 
it  mud  be  an  interefting  inquiry.  What  is  true  re- 
ligion ?  Or  wherein  does  it  confift  ?  The  impor- 
tance of  rightly  determining  this  queftion  appears, 
not  only  from  confidering,  that  it  is  the  almoft 
unanimous  opinion  of  all  mankind,  in  every  age 
and  every  nation,  that  feme  religion  is  neceflary  ; 
but  aho  from  the  very  different  ideas  of  mankind 
concerning  religion.  Almoft  all  nations  differ 
from  one  another  in  the  modes  and  forms  of  relig- 
ion, if  not  in  their  ideas  of  the  nature  of  religion. 
And  among  the  reformed  chriftian  nations,  what  a 
diverfity  of  modes  and  forms  are  to  be  found 
among  the  fame  people  ?  There  is  not,  perhaps, 

E  a 


58  SERMON     V. 

a  nation  or  people  on  earth,  among  whom  there  is^ 
a  greater  variety  of  religions,  or  outward  modes- 
and  forms  of  religion,,  than  among  the  inhabitants 
of  this  American  land.  And  it  is  but  too  much 
the  cafe,  that  each  fe6l  is  difpofed  to  confine  pure 
and  undefiled  religion  to  thofe  of  its  own  denomi- 
hation  ;.  or,  at  ieaft,  to  imagine  that  they  come 
iieareH:  to  perfeQion  in  it.  In  this  view,  therefore, 
the  inquiry  appears  flill  more  important.  What  is 
true  religion  ?  Or  wherein  does  it  confift?  To  de- 
termine  this  important  queftion,  we  muft  have  re- 
courfe  to  the  word  of  God  :  Tliere^  undoubtedly, 
true  religion  is  delineated.  To  this,  however,  all 
profcrning  chriftians  refort,  and  there  imagine  they 
find  the  particularities  of  their  refpeBive  denomi- 
nations. But  our  prefcnt  inquiry  is  not  concerning 
the  outward  modes  and  forms  of  religion  ;  but  con- 
cerning the  real  nature  a«d  effence  of  it.  For 
though  there  be  a  right  and  a  wrongs  refpeBing 
modes  and  forms;  yet  there  may  be,  anddoubtlefe 
are,  fome  who  hold  to  different  modes  and  forms, 
who  will,  notrwithftanding,  agree  in  the  real  nature 
of  religion.  For  however  many  the  modes  and 
forms  may  be,  which  confift  with  true  religion;  yet 
religion  itfelf  i«  but  one  and  the  fame  thing,  where- 
ever  it  is  found. 

Religion  is  eflentially  the  fame  thing  in  angels, 
in  faints  above,  and  in  men  on  earth;  yea,  if  there 
be  myriads  of  worlds  peopled  with  intelligent  be- 
ings of  different  capacities,  and  yet  moral  agents, 

capable- 


S    E    R    iM    O    N      V.  5^ 

capable  of  rcligion,  religion  is  eflentially  the  fame  in 
them  all.     Nay  more,  religion  is  the  fame  in  God^ 
and    in  all  rational  creatures  ;  for  religion  in  the 
creature  confifts  in  its   conformity  to  God.     We 
do  not  indeed   fpeak  of  the  religion  of  God,  be- 
caufe,  when  we  fpeak  of  religion,  we  fpeak  of  that 
in  the  creature,  which  is  its   conformity  to  God  ; 
or  the  exercifes  of  heart,  which  the  creature  feels 
towa  rds  God.  But,  fo  far  as  thefe  exercifes  of  heart, 
in  the  creature,  towards  God,  are  truly  religious, 
they  are   conformable  to   God,  and  conditute  the 
creature's  refemblance  of  God.     This,  we  truft, 
will  be  made  to  appear,  in  the  important  fubjedl  be- 
fore us,  which  is  defigned  to  exhibit  the  nature  of 
true   religion,  from  the  palfage  juft  read  :  "  Be  ye 
therefore  perfeB,  even  as  your  Father  which  is  in 
heaven  is  perfed."     Thefe  words  evidently  incul- 
cate on  us  a  conformity  to  God,  and   the   higheil 
pofiible  refemblance  of  him  ;  and  therefore  natur- 
ally lead  us  to  this  obfervation,  viz. 

That  religion  conlifts  in  a  conformity  to  God,  in 
the  inward  exercifes  of  our  hearts,  and  in  all  the 
outward  a6lions  of  our  lives. 

To  fet  this  truth  in  the  cleareft  pofTible  point  of  light, 
it  will  benecefiary  tomakeihefollowingobfei  vations. 

1.  God  is  an  infinitely  perfect  being.  This  is 
certainly  fuppofed,  if  not  expreffed,  in  the  text. 
"  Ee  ye  therefore  perfe61,  even  as  your  Father  which 
is  in  heaven  is  perfeft."  The  pcrfe6lion  of  God 
is  here  fet  up  as   the  ftandard  of  all  perfedion, 

E  2  which 


^o-  S    E    R"    M'    O    N      y. 

which  the  creature  is  direded  to  copy  after  and  en* 
deavor  to  imitate.  And  reafon  as  well  as  revela- 
tion teaches  us,  that  God  is  an  infinitely  perfect 
being;  that  the  higheftpofTible  perfection  dwells  in 
him;  that  he  is  perfeCl,  tofuch  a  degree  as  no  other 
being  is  or  can  paflibly  be.  All  the  perfedion  of 
created  beings  is  derived  from  him,  and  depen- 
dent on  him,  and  therefore  cannot,  in  degree,  equal 
the  perfcdion  of  God.  And  the  perfedion  of  God 
confifts  in  his  goodnefs,  in  the  infinite  benevolence 
of  his  nature.  Indeed  all  the  natural  and  moral 
attributes  of  the  Deity  are  necelTary,  to  conftitute 
the  perfection  of  the  divine  chara6ler  ;  but  yet 
the  perfection  of  the  whole  is  completed  by  divine 
benevolence.  Love  is  the  fum  of  all  moral  beauty 
and  excellence.  The  infinite  purity,  holinefs,  juf- 
tice,  and  wifdom  of  the  Deity,  are  only  love  in 
perfection.  God  is,  therefore,  infinitely  perfeCtj 
becaufe  he  is  infinitely  glorious  in  goodnefs.  Hence, 
2.  The  more  any  rational  creature  refembles 
God,  the  more  perfect  that  creature  is.  This  is 
a  neceffary  confequence  of  the  former  obferva- 
tion.  For,  if  God  be  infinitely  perfect,  if  he  be 
the  fum  and  ftandard  of  moral  excellence  and  perfec- 
tion ;  then  the  more  any  creature  refembles  God, 
and  the  greater  his  conformity  to  God  is,  the  more 
excellent  and  perfett  a  creature  he  is.  And  if  the. 
glory  of  the  divine  perfection  confifts  in  divine 
love  and  benevolence,  then  the  glory,  the  honor,  the 
dignity,  and  perfeClion;  of  every  rational  creature, 

muH 


^    E    R    M    O    N      V.  at 

muft  alfo  confift  in  the  benevolence  of  that  crea- 
ture :  Or  in  the  meafure  and  degree  in  which  he 
feels  and  a6ls  out  the  fpirit  of  true  benevolence. 
Furthermore, 

3.  As  God  is  a  being  of  fuch  infinite  perfec- 
tion, of  fuch  infinite  benevolence  and  love,  he 
mufl  be  pleafed  with  that  in  the  creature,  which 
mod  refembles  himfelf;  not  only  becaufe  it  ap- 
pears rational  for  every  being  to  love  itfelf,  and  that 
which  refembles  itfelf;  but  becaufe  it  is  neceflary 
tothe  very  efl'ence  of  benevolence,  to  delight  in  be- 
nevolence, and  in  its  greateft  and  molt  extenfive 
fpread  and  prevalence.  For  this  reafon,  God,  as 
an  infinitely  perfe6l  and  benevolent  being,  mud 
be  mod  pleafed  with  the  benevolence  of  his  crea- 
tures ;  for  in  this  they  mod  of  all  refemble  himfelf. 
Indeed,  if  we  could  make  the  fuppofiiion,  that 
there  were  fome  kind  of  imperfeflion  in  God,  in 
fome  other  refpecls,  and  yet  fuppofe  him  perfed 
in  love  ;  he  wodd  then  be  mod  pleafed  with  that 
creature,  which  refembled  him  mod  in  this  benev- 
olent fpirit;  for  this  is  the  faired  and  brightedfeature 
in  his  chara6ler.  Hence  there  is  nothing,  which 
can  be  more  pleafing  to  God,  than  the  prevalence 
of  the  highed  degree  of  benevolence  and  love; 
and  nothing  can  be  more  pleafing  to  him  in  the 
creature,  than  its  refemblance  of  himfelf  in  theper- 
fedlion  of  love.     For  the  fame  reafon, 

4.  He  mud,  if  he  require  any  thing,  require  this  of 
thofe,    who   are   capable   of  refembling    him.     If 

E  3  -God 


62  S    E    R    M    O    N      V. 

God  be  fuch  an  infinitely  perfc8:  being,  if  he  be 
fo  full  of  pure  benevolence,  and  if  he  rejoice  moft 
of  all  in  this  refennblanceof  himfelfinhis  creatiKres  ; 
then  he  niuft  ufe  that  authority,  which  he  has  over 
his  creatures,  in  enjoining  upon  them  a  conformi- 
ty to  hirafelf  herein.  If  God  have  any  authority 
over  his  creatures,  any  right  to  command  them, 
(which  none  will  deny ;)  then  we  might  reafonably 
ilippofe,  that  he  would  require  what  was  molt  agree- 
able to  hinifelf,  and  that  in  which  they  would  moft 
of  all  refemble  him.  Not  to  do  this  would  argue 
imperfedion  in  his  charafter.  But  this  he  has 
done,  as  we  (hall  find  hereafter.  Thefe  things  be- 
ing premifed,  we  may  now  proceed  more  direQly 
to  the  point,  and  fhowjthat  a  conformity  to  God, 
in  the  inward  exercifes  of  our  hearts,  and  in  all  the 
outward  a61ions  of  our  lives,  is  what  conftitutea 
true  religion.     And  therefore  I  add, 

5.  That  when  Gad  made  man  at  firft,  he  made 
him  in  his  own  image,  conformedtohimfelf  in  mor- 
al purity,  hoiinefs  and  love.  We  are  particularly 
informed,  that,  when  God  made  man,  he  created 
him  after  his  own  image.  When  God  was  about  to 
create  man,  he  faid, "  Let  us  make  man  in  our  image, 
after  our  likenefs."  And  when  he  was  created,  it 
is  faid,  "  So  God  created  man  in  his  own  image, 
in  the  image  of  God  created  he  him,  male  and  fe- 
male created  he  them."  Again  it  is  faid,  "  In  the 
Jikenefs  of  God  made  he  him."  But  in  what  did 
this  image  or  likenefs  to  God  confift  ?  Net  in  the 

form 


SERMON      V.  63 

form  of  his  body,  or  features  of  his  face;  for  God 
is  a  fpirit :  Not  particularly  in  the  natural  powers 
and  capacities  of  his  foul ;  but  in  the  moral  redi- 
tude,  purity,  and  holinefs  of  his  heart.  Hence 
Solomon  tells  us,  that  "  God  made  man  upright," 
7.  c,  in  moral  reRitude.  The  glory  of  God's  char- 
a6er  confirts  in  his  benevolence  ;  hence,  when 
God,  at  the  requeft  of  Mofes,  would  fiiew  him  his 
glory,  he  caufed  all  bis  goodnefs  to  pafs  before 
him.  That  the  image  of  God,  in  which  man  was 
firft  created,  confided  in  his  moral  purity  and  holi- 
nefs, in  the  conformity  of  his  heart  to  God,  in  the 
exercifes  of  real  love  and  benevolence,  is  evident 
from  man's  being  recovered  to  this  image  of  God 
in  regeneration.  In  this  change,  he  is  born  again  ; 
created  anew  in  Chrift  Jefus  unto  good  v;orks  ; 
and  renewed  after  the  image  of  him  who  created  him. 
It  is  abundantly  evident,  from  the  whole  tenor  of  fa- 
cred  Scripture,  that  the  honor  and  dignity,  the  glory 
and  felicity,  of  man's  primitive  ftate,  confided  in 
h\&  perfeft  and  entire  conformity  to  God,  in  the  in- 
ward exercifes  of  his  heart.  Man  w^as  then,  ia 
his  meafure  and  degree,  pcrfeQ  as  his  Father  in 
heaven  was  perfeB  ;  i,  e.  there  was  no  kind  or  de- 
gree of  contrariety  or  oppofition  in  his  heart  to  God. 
He  loved  God  with  all  his  heart;  he  loved  the  fame 
things  which  God  loved ;  he  hated  the  fame  things 
^hich  God  hated;  though  his  nature  and  capacities 
-were  fuch,  that  he  could  not  love  in  the  fame  de- 
;gree.    Buthisheartwas  in  perfed  union  and  harmo- 

E  4  nv 


64  S    E    R    M    O    N      V. 

ny  with  God  ;  and  in  this  confided  the  image  of 
God,  in  which  man  was  firfl  created.  This  was  his 
religion,  and  this  is  the  religion  of  every  rational  be- 
ing, whether  angel,  or  man,  as  will  more  fully  ap- 
pear in  this  difcourfe.     Again, 

6.  That  religion  confifts  in  a  conformity  of 
heart  to  God,  a  conformity  to  his  moral  image,  or  in- 
the  a6ls  and  exercifes  of  our  hearts,  is  further  evi- 
dent from  this  confideration,  that  the  great  defiga 
of  man's  redemption  by  Chrill,  is  to  recover  man 
to  this  image  of  God.  The  great  defign  of  God, 
in  the  redemption  of  fallen  man,  was  not  merely 
nor  principally  to  fave  mankind  from  wrath,  not 
efpecially  to  fave  him  from  mifery  ;  but  to  recov- 
er him  to  the  moral  image  of  God.  Hence  it  is  faid, 
that  Chrift  was  manifeftedto  take  away,  or  put  a- 
"way,  fin,  by  the  facrifice  of  himfelf ;  to  deftroy  the 
/works  of  the  devil ;  to  redeem  us  from  all  iniquity, 
and  to  purify  unto  himfelf  a  peculiar  people,  zealous 
of  good  works.  It  is  abundantly  evident,  from  the 
"N^'hole  complexion  of  the  Bible,  that  the  great  end 
and  defign  of  this,  which  may  in  a  fenfe  be  faid  to 
be  the  greateft  of  all  God's  works,  the  work  of  re- 
demption, was  to  bring  man  back  to  God,  from 
whom  he  had  revolted ;  to  recover  hinj  from  the 
love  of  fin,  to  a  love  of  holinefs  ;  to  recover  him 
from  a  (late  of  enmity  and  oppofition  to  God,  to  a 
ftate  of  reconciliation  and  peace  with  him.  Hence 
Chrill:  is  faid  to  have  made  peace,  through  the 
blood  of  his  crofs  >  and  the  redeemed  from  among 


S    E    R    M    O    N     Y.  es 

men  in  heaven,  are  reprefented  as  praifing  Chrift, 
that  he  has  redeemed  them  to  God  by  his  blood. 
Nothing  can  be  more  evident  to  any  one  really 
acquainted  with  the  Bible  than  this  ;  that  the  great 
defign  of  man's  redemption  was,  not  to  purchafe  for 
him  a  liberty  to  continue  in  a  flate  of  enmity  and 
oppofition  to  God  ;  but,  to  recover  him  to  a  flate  of 
cordial  reconciliation  to  God,  to  a  ftate  of  union, 
harmony  and  peace  with  him.  As  the  redemption  of 
mankind  by  Chrill  is  a  manifeftation  of  the  infinite 
love  and  benevolence  of  the  Deity  ;  fo  it  is  de- 
figned  to  promote  and  increafe  the  greateft  love 
and  benevolence  among  the  creatures  of  God, 
and  to  excite  the  moft  ardent  love  in  themfelves 
towards  God.  And  this  efFeQ  it  does  and  will 
have  upon  all  tbofe,  who  comply  with  and  feel  the 
genuine  influence  of  it.     We  may  obferve, 

7.  That  religion  confids  in  a  conformity  of  heart 
to  God,  is  evident  from  this  ;  that  it  is  the  work  and 
office  of  the  Holy  GhoR  in  the  economy  of  man's 
redemption  and  falvation,  to  renew  the  foul  af- 
ter the  image  of  God,  and  to  recover  mankind  to 
a  Godlike  fpirit  and  temper.  Man  having,  by  fin, 
loft  the  moral  image  of  God,  being  alienated  from 
God,  and  become  oppofed  to  him  in  the  temper 
and  difpofition  of  his  mind,  or  in  the  inward  exer- 
cifes  of  his  heart,  it  was  neceffary  that  he  fnould 
become  reconciled  to  God,  in  order  to  his  enjoy- 
ing eternal  life  and  happinefs.  Hence  there  muft 
aot  onlv  be  atonement  made  for  fin,  bv  the  fiifTer- 


mgs 


65  S    E    R    M    O    N       V. 

ings  and  death  of  Chrift,  in  order  to  fupport  fhe 
honor  and  dignity  of  the  divine   law  and  govern- 
ment ;  but  alfo  the  fallen  finner  muft  be  recovered 
to  the  moral  image  of  God.     The  power  and  do- 
minion of  fin  maft  be  deftroyed   in  his  heart ;  all 
thfe  contrariety  and  oppolition  of  his  heart  muft  be 
rertioved  ;  and  he  muft  become  the  cordial  friend 
of  God.     Without  this,  God   can   never  become 
reconciled  to  him,  nor  become  his  friend.     Not- 
withftanding  all  the  atonement  made  for  fin,  and 
reparation  done  to  his  injured  law  and  govern- 
ment, it  is  impoflible  for  God  to  become  reconcil- 
ed to  the  finner,  whofe   heart  is  oppofed  to  him. 
God  cannot  become  reconciled  to  fin,  unlefs  he 
deny  himfelf,  and  a6l  contrary  to  his  own  nature  ; 
nor  to  the  finner  as  fuch.     There  canbenofriend- 
fhip  in  God  towards  a  creature  oppofed  to  him  ; 
but  he  is  angry  with  the  wicked  every  day.     Hence, 
when  God  laid  theplan  of  man's  redemption,  it  was 
not  only  concerted,  that  Chrift  fhould  die  to  make 
atonement  for  fin,  but  alfo  that   the  Holy   Ghoft 
fiiould  renew,  fanQify,  and  recover  the  redeemed 
from  the  power  and  dominion  of  fin,  and  rcftore 
them  to  the  moral  image  of  God.     This  change, 
wrought  in  the  heart  of  the  redeemed  by  the  Spirit 
of  God,  is  fo  great,  and  makes  fuch  an  alteration 
in  him,  that  he  is  faid  to  be  a  new   creature,  old 
things  are  done  away,  behold  all  things  are  become 
new.     And  it  is  alfo  called  a  new  birth,  or  being 
born  again.     Hence  Chrift  has  faid,  and  faid  it 

with 


SERMON       V.  67 

with  the  utmoft  folemnity,  "  Verily,  verily,  except 
a  man  be  born  again,  born  from  above,  born  of 
God,  born  of  the  Spirit,  he  cannot  fee  the  kingdom 
of  God."  And  all  thofe  who  are  indeed  intereft- 
ed  in  the  redemption  wrought  out  by  Chrift,  are 
thus  renewed  by  the  Spirit  of  God  ;  and  beholding 
as  in  a  glafs  the  glory  of  the  Lord,  are  changed 
into  the  fame  image,  from  glory  to  glory,  even  as 
by  the  Spirit  of  the  Lord.  They  are  renewed  af- 
ter the  image  of  him  who  created  them,  and  have 
the  fpirit  of  God  dwelling  in  them.  The  law  of 
the  Spirit  of  life  in  Chrifl:  Jefus  hath  made  them 
free  from  the  law  of  fin  and  death.  They  are 
wafhed,  they  are  fan6lified,they  are  juftified  in  the 
name  of  the  Lord  Jefus,  and  by  the  Spirit  of  our 
God.  Ye  are  not  in  the  flefli,  fays  St.  Paul  to  the 
Romans,  but  in  the  fpirit,  iffobe  that  the  Spirit  of 
God  dwell  in  you.  Now  if  any  man  have  not  the 
fpirit  of  Chrift  he  is  none  of  his  ;  i,  t.  if  any  man 
have  not  the  fame  temper  and  difpofition,  which 
Chrift  poffeffed  ;  if  he  have  not  the  fame  or  like 
heart  ;  if  he  be  not  conformed  to  Chrift  in  the  ex- 
ercifes  of  his  heart,  he  is  not  a  chriftian.  Hence 
it  is,  that  real  chriftians  are  faid  to  be  united  to 
Chrift,  and  to  become  one  with  him  ;  becaufe  they 
are  like  to  Chrift  in  the  temper  and  difpofition  of 
their  hearts.  They  have  the  fame  mind  in  them, 
which  was  alfo  in  Chrift  Jefus  ;  and  he  was  one 
with  the  Father,  not  only  in  his  divinity,  but  in  all 
the  exercifes  of  his  heart,  Chriftians  are  alfo  call- 
ed 


€S  SERMON    Y. 

ed  the  children  of  God  ;  becaufe,  as  the  child 
bears  the  natural  image  or  refemblance  of  his 
earthly  parents,  fo  the  real  chriftian,  or  child  of 
God,  bears  the  moral  or  fpiritual  image  of  his 
lieavenly  Father.  The  apoftle  to  the  Galatians 
fays,  "  And  becaufe  ye  are  fons,  God  hath  fent 
forth  the  fpirit  of  his  Son  into  your  hearts." 
There  is  fuch  an  union  of  affe6lion  and  fimilarity 
of  fpirit,  between  Chrift  and  believers,  that  the 
apoftle,  in  another  place,  calls  them  the  members 
of  his  body,  of  his  flefh,  and  of  his  bones.  In  a 
word,  it  is  evident,  that  God  hath  from  the  begin- 
ning chofen  believers  to  falvation,  through  fan6li- 
ficalion  of  the  fpirit,  and  belief  of  the  truth  ;  there- 
fore he  faves  them,  by  the  wafhingof  regeneration 
and  the  renewing  of  the  Holy  Ghoft,  which  he  fheds 
on  them  abundantly,  through  Chrift  Jefus  our 
Lord.  And  hereby  all  chriftians  may  know  that 
God  dwelleth  in  them,  and  they  in  him,  becaufe 
he  hath  given  them  of  his  fpirit.  At  prefent,  lob- 
ferve  only  once  rnorc^ 

8.  That  true  reHgion  coniifts  in  a  conformity  of 
heart  to  God,  is  evident  from  this  conlideration  ; 
that  the  perfection  of  the  heavenly  ftate  confifts  in 
a  perfeQ:  conformity  to  God.  That  the  perfedion 
of  the  heavenly  ftate  does  confift  in  a  perfedl  con- 
formity to  God,  is  abundantly  evident,  from  the 
reprefentations  which  the  fcriptures  give  us  of  that 
ftate.  "  Behold,  fays  the  apoftle  John,  now  are  we 
the  fons  of  God  ;  and  it  doth  not  yet  appear  what 


S    E    R    M    O    N      V.  % 

we  fhall  be;  but  w^  know  that  when  he  (hall  appear 
we  (hall  belike  him^  for  we  (hall  fee  him  as  he  is." 
"  Then  (hall  I  be  fatisfied,  fays  the  Pfalmift,  when 
1  awake  with  thy  likenefs."  A  perfeO:  and  entire 
conformity  to  God,  in  all  the  views  and  exercifes  of 
their  fouls,  is  that  which  conditutes  the  endlefs  and 
inconceivable  felicity  of  the  celeftial  inhabitants* 
To  view  things  in  the  fame  light,  in  which  God 
views  them  ;  to  feel  towards  every  thing  as  God 
does  ;  and  to  a6l  as  God  acl^,  fo  far  as  the  creature 
is  capable  ;  this  conftitutes  the  perfection  and  the 
happinefs  of  heaven.  Hence,  it  is  clearly  evident, 
that  true  religion  muft  confift  in  a  conformity  o£ 
heart  to  God  ;  or  in  having  the  fame  holy  and  be- 
nevolent exercifes  which  God  has.  And  in  pro- 
portion as  we  are  conformed  to  the  moral  image 
of  God,  in  the  fame  proportion  we  are  truly  relig- 
ious, and  no  farther. 


SERMON 


SERMON      VL 


Conformity  to   God  the  Effence  of 
True   Religion^ 

M  A  T  T  H  E  W,     V.    48. 

Be  ye  therefore  perfeB^  even  as  your  Father  which 
is  in  heaven  is  perJcB, 

Of  all  the  vaft  variety  of  creatures  that 
inhabit  this  world,  whether  on  the  earth,  in  the 
earth,  in  the  air,  or  in  the  feas,  man  alone  was 
made  after  the  image  of  God.  And  as  he  alone 
is  capable  of  bearing  the  moral  image  of  his  Ma- 
ker, fo  he  alone  is  capable  of  true  religion  ;  which 
confiftsina  conformity  of  heart  to  the  Deity  >  in  a 
refemblance  of  him,  in  the  inward  temper  and  dif- 
pofition  of  the  mind,  or  in  the  moral  exercifes  of 
the  heart.  This  important  truth  we  attempted  to 
illuftrate  and  confirm  in  the  preceding  difcourfe, 
by  a  variety  of  confiderations,  which  we  fuppofed 
made  it  evident,  that  true  religion  does  effentially 
confifl  in  a  conformity  of  heart  to  God.     But  it 

may 


S    E    R    M    O    ISr      VL  7t 

may  be  confidered  as  an  objedion  to  this,  ibat 
there  are  certain  duties  enjoined  on  us,  which  re^ 
quire  fuch  exercifes  of  heart,  as  it  is  impoffible  that 
God  fhould  ever  feel  ;  and  therefore  religion  in 
the  creature  muft,  in  many  refpefts,  be  effentially 
different  from  a  conformity  of  heart  to  God.  But, 
from  a  careful  attention  to  the  various  duties  en- 
joined upon  us  in  the  word  of  God,  it  will  appear, 
that  they  all  naturally  arife  and  flow  from  a  heart 
conformed  to  the  moral  image  of  God,  or  from  a 
fpirit  and  temper  like  that  which  God  poffefTes. 
Hence  I  would  further  add,. 

9.  That  true  religion  effentially  confifts  in  a 
conformity  of  heart  to  God,  appears  from  attending 
to  the  duties,  which  God  has  particularly  inculcat- 
ed on  us  in  his  word.  Any  one,  who  pays  a  care- 
ful attention  to  his  Bible,  muft  be  convinced,  that 
the  religion  there  taught  and  inculcated,  effential- 
ly confifts  in  thofe  holy  exercifes  of  heart,  which 
God  himfelf  feels,  and  which  conftitute  the  perfec- 
tion and  glory  of  the  divine  charader.  But,  be- 
fore we  attend  to  any  particular  duties,  it  may  not 
be  amifs  to  obferve,  that  there  are  fome  general 
and  comprehenfive  injun6lions,  inclufive  of  all  re- 
ligion, which  particularly  require  a  conformity  of 
heart  to  God.  Thus  in  the  text  ;  "  Be  ye  there- 
fore perfe6l,  even  as  your  Father  which  is  in 
heaven  is  perfe61."  Without  mentioning  any  one 
attribute  or  perfeftion  of  the  Deity,  which  we  are 
to  copy  after;  the  injundionis,  to  refemble  God  ia 

all 


72  S    E    R    M    O    N     VL 

all  the  moral  attributes  and  perfe6lions  of  his  nature^ 
fo  far  as  human  nature  will  admit.  Or  if  any  thing 
in  particular  be  intended,  in  which  we  are  to 
imitate  and  refemble  God,  it  is  unqueftionably  m 
that  univerfal  and  difinterefted  love  and  benevo- 
lence, mentioned  in  fome  preceding  verfes  ;  or 
that  love  to  our  enemies,  which  God  manifefts  to- 
wards his  enemies. 

We  have  alfo  this  general  injunQion  :  ''  Ye 
lliall  be  holy  :  For  I  the  Lord  your  God  am  ho- 
ly." Here  the  holinefs  of  God  is  given  as  a  reafon 
why  we  Ihould  be  holy  ;  and  we  are  sequired  to 
be  conformed  to  God  in  the  holinefs  of  his  nature. 
Holinefs  is  clfcntially  the  fame  in  all  beings  ;  in 
God,  in  angels,  in  faints  in  heaven,  and  in  faints  on 
earth.  Holinefs  is  moral  redlitude,  a  conformity 
to  perfeSl  goodnefs  ;  or,  in  other  words,  it  is  the 
perfe61ion  of  benevolence  or  love.  To  be  holy, 
therefore,  as  God  is  holy,  is  to  be  wholly  under 
the  influence  of  real  love.  All  the  moral  exer- 
cifes  of  heart,  which  God  has  enjoined  upon  us, 
are  either  diredlly  fuch  as  God  himfelf  has  ;  or 
they  are  the  natural  fruit  and  efFedl  of  fuch  exer- 
cifes.  in  fuch  creatures  as  we  are.  Let  us  now 
pay  a  particular  attention  to  fome  of  the  principal 
duties,  or  moral  exercifes  of  heart,  which  God  has 
enjoined  upon  us. 

And  here  I  may  well  begin  where  God  himfelf 
begins,  and  fay,  «•  The  firfl  of  all  the  command- 
ments is,  Thou  flialt  love  the  Lord  thy  God  with 

all 


S    E    R    M    O    N      VL  73 

all  thy  heart,"  Sec,  Nothing  is  more  evident,  thart 
that  this  command  dire6lly  and  immediately  requires 
a  conformity  of  heart  to  God.  God  is  love;  his 
nature,  his  efTence  is  love — all  his  ways  and  works 
are  ways  and  works  of  love.  Love,  as  we  have  re- 
peatedly obferved,  is  the  perfe,6tion  of  God's  moral 

character  ;  it  is  this  which  makes  him  holy  ;  it  is  this 
which  renders  him  infinitely  glorious.  And  becaufe 
heisfuch  an  infinitely  glorious  and  perfe6l  beings 
therefore  he  loves  himfelf  infinitely  more  than  every 
thing  el fe.  And  he  thus  loves  himfelf,  not  becaufe, 
(if  I  may  be  allowed  the  exprefiiion)  not  becaufe  it 
is  himfelf  ;  but  becaufe  it  is  infinite  perfetlion, 
infinite  poodnefs,  that  he  loves.  Hence  he  loves 
everv  other  bein-^  as  he  loves  himfelf,  Co  far  forth 
as  that  being  refembles  himfelf,  or  is  perfe6l,  holy, 
and  good.  And  was  it  poffibie  that  there  fboald 
be  any  other  being  equally  perfe6l  with  himfelf,-he 
would  love  that  beinc;  as  himfelf,  or  equally'  WMth 
himfelf.  And,  therefore,  when  he  requires  us  to 
love  him  with  all  the  heart,  he  requires  us  to  feel, 
as  far  as  our  nature  will  admit,  as  he  himfelf  does ; 
or  to  love  fupreme  excellence  with  fupreme  atfec- 
tion.  He  does  not  require  us  to  love  him  from 
felEfh,  mercenary  motives,  becaufe  we  imagine  he 
loves  us,  or  becaufe  he  has  been  good  and  kind  toi 
us  ;  but  to  love  him  for  what  he  is  in  himfelf.  This 
love  to  God  arifes  and  flows  from  a  clear  view 
and  lively  fenfe  of  the  infinite  glory  and  perfec- 
tion of  the  divine  nature.     And  when  we  lovp 

F  God 


j-^  SERMON      VL 

God,    becaufe   he    is    fupreme!y   good,    or   be- 
caufe  he   is  abfolutely  perfect,   then  we  are   con* 
formed  to  God,  and  love  him  as  he    loves  him- 
felf. 

Hence  we  fee  the  propriety  of  Chrift's  faying,  that 
the  fecond  commandment  is  like  to  the  firtt,  viz. 
"Thoufiialt  love  thy  neighbor  as  thyfelf."   For  this 
love  of  our  neighbor  flows  from  the  fame  benevolent 
fource  from  which  love  to  God  flows.     When  we 
Jove  our  neighbor  as  ourfelves,  we  then  only  aQ  as 
God  does,  who  loves  all   his   creatures,  and    that 
in  proportion  to  their  moral  excellence,  and  real 
importance.     We  are  to  love  our  neighbor  as  our- 
felves, becaufe  he  is  of  the  fame  nature  with  us,  and 
'ivith   us  fliares  in   the  fame  love  of  God.     "  On 
thefe  two  commandments,  fays  Chrift,  hang  all  the 
law  and  the  prophets."     And  Paul  fays,  that  "love 
IS  the  fulfilling  of  the  law."     All  the  requirements 
of  the  law,  and  even  all  gofpel  duties,  are  comprif- 
ed  in  fuch  love  as  we  have  confidered.     An  heart 
undfer  the  perfe6l  influence  of  this  love,  will  feel 
all  thofe  other  exercifes,  and  perform  all  thofe  oth- 
er duties,  which    the    word    of  God  inculcates. 
Thus  the  heart,  poffefTcd  of  this  true  love  and  dif- 
interefted  affe^ion,  will  love  its  enemies.     For  the 
good  man  loves  God,  not  for  what  he  is  to  him  in 
particular,  but  for  what  he  is  in  himfelf.     He  loves 
his  neighbor,  not  for  the  good  which  he  receives 
from  him,  but  becaufe  he  is  a  fellow  creature,  and 
fliares  with  him  the  love  of  God.     And  he  loves 

his 


S    E    R    M    O    N      VI.  -/: 

his  enemy,  not  as  an  enemy?  but  as  a  man,  as  a  fel- 
low candidate  for  eternity.  In  all  thefe  inftanccsj 
he  refembles  the  Deity.  Hence  St.  John  fays, 
'•'  He  that  loveth  is  born  of  God;  and  he  that  lev- 
eth  him  that  begat,  loveth  him  alfo  that  is  begotten 
of  him  :  He  that  dwelleth  in  love  dwelleth  in  God, 
and  God  in  him."  It  is  evident,  therefore,  that  a 
conformity  of  heart  to  God  in  love,  is  the  bighcft 
perfcQion  of  human  nature,  and  therefore  mull  be 
the  fum  of  all  religion.  When  the  foul  is  thus  con- 
formed to  the  moral  image  of  God,  and  loves  him 
with  a  fupreme  and  ardent  affeciion,  then  it  will 
naturally  and  necellarily  deny  itfelf ;  its  own  inter- 
efts  and  concerns  will  appear  to  be  nothing,  irl 
comparifon  with  the  interefts  of  God's  kingdom  ; 
it  will  fink  into  nothing  before  God,  and  defire  to 
live  only  to  him,  and  for  his  honor  and  glory. 
When  the  chriftian  feels  fuch  a  fpirit  and  temper 
as  this,  it  is  evident,  that  he  is  then  conformed  to 
the  moral  image  of  God,  and  a6ls  in  fome  meafure 
as  God  does,  who  prefers  and  feeks  his  own  glory 
as  the  ultimate  end  of  all  his  condu6l.  It  will  be 
difficult  to  attend  particularly  to  every  duty  en- 
joined upon  us  by  God  in  his  word,  and  (how  how 
they  are  all  only  a  conformity  of  heart  and  life  to 
God.  However,  I  cannot  omit  juft  mentioning  a 
number. 

Does  God  require  of  us  univerfal  righteoufnefii  ? 
This  is  but  to  be  conformed  to  God,  who  is  holy 
in  all  his  ways,  and  righteous  in  all  his  v;orks.  Does- 

F  2  God 


^5  S    E   R    MO    N      Vt 

God  require  of  us  flri8  juflice,  in  all  our  dealings 
mih  each  other  ?  This  is  but  an  expreflion  of  real 
love  and  benevolence,  and  a  conformity  to  bim, 
^vho  is  a  juft  God  and  Savior,  and  the  habitation 
of  whoCe  throne  is  juftice  and  judgment.  Does 
God  enjoin  truth  and  faithful nefs  upon  us  ?  This  is 
but  an  expreflion  of  lov-e,  and  a  rcfemblance  of  him, 
whofe  charaderis  that  of  faithful  and  true.  Does 
God  require  us  to  do  good  to  all,  as  we  have  op- 
portunity ?  This  is  only  to  a6l  out  benevolence, 
and  to  imitate  him,  who  is  good  unto  all,  and 
^vhofe  tender  mercies  are  over  all  his  works. 
Does  God  require  us  to  love  our  enemies,  toblefs 
them  that  curfe  us,  and  to  do  good  to  them  that 
hate  us  ?  This  is  only  the  fruit  and  effeB  of  a  be- 
nevolent heart,  and  a  conformity  to  him,  who 
is  flow  to  anger,  who  waits  to  be  gracious,  and 
who  is  ready  to  forgive.  I  might  proceed  to 
mention  all  the  chriftian  graces  and  virtues,  and 
iliow  that  they  are  all  but  fo  many  particulars  of 
conformity  to  God,  that  infinitely  perfect  and  glo- 
rious being. 

But  it  may  flill  be  faid,  are  there  not  fome  du- 
ties inculcated,  which  do  not  imply,  or  which  are 
not  exprefTive  of  a  conformity  of  heart  to  God  ? 
e.g.  Repentance  is  an  important  duty  for  fuch 
guilty  creatures  as  we  are.  But  what  conformity 
is  there  in  this,  to  God  ?  Surely  God  does  not  re- 
pent of  his  conduQ.  True,  God  can  never  exer- 
cife  or  feel   repentance  ;  and  yet  repentance  for 


S    E     R    M    O    N      Aa.  fy 

iin,  in  the  truly  good  man,  arifes  and  flows  from 
Ms  prefent  conformity  to    God   in  the  temper  of 
bis  heart  ;  and  never  yet  did  any   man   exercife 
true  repentance  for  fin,  until  his  heart  was  renew- 
ed after  the  image  of  God,  and  filled  with  love  to 
him.     Repentance  for  fin  flows  not  from  fear,  but 
from  love  ;  not  from  a  dread  of  divine  wrath,  but 
from  a  view  of  tise  infinite  glory  and  perfctlion  of 
God,  and  a  fenie  of  the  exceeding  evil  of  fin,  as 
committed  againft  fuch  a    being.     In   the  exercife 
of  true  repentance,  the  foul  has,  in  fome  meafure, 
the    fame  views  of  the  evil  of  fin,  that  God  has, 
and  hates  it,  in  fomemeafure,  as  God  does  ;  and 
therefore  the  more  humble  and  penitent  the  heart 
is,  the  more  it  is  conformed  to  God  in  love  ;  in 
love  of  him,  of  his  law  and  government.     Hence, 
the  true  penitent  always  loves  a  holy  God,  and  de- 
fires  to  fee  his  law  magnified,  his  government  fup- 
ported,  and  his  charaBer  difplayed.     And   all  his 
€xercifes  of  holy  defires  ;  his  afcriptions  of  praife 
to  God  ;  his  confeffions  and  humiliations;  his  pe- 
titions and  requefts  ;  and  hisinterceffionsfor  man- 
kind, for  the    church  of  Chrift,  and  for  the  ad- 
vancement of  the  Redeemer's  kingdom,  as  far  as 
they  partake  of  the  nature  of  true  religion,  and 
are  real  a6ls  of  duty,  fo  far  they  flow  from  a  heart 
conformed  to  God,   from   love  to  him,  and  a  de- 
fire  of  his  honor   and  glory.     And  when  the  foul 
feels   molt  entirely  refigned  and  fubmiffive  to  the 
will  of  God;  and  does  as  it  were  go  entirely  out  of 

F  3  itfeilr 


y8  SERMON      VL 

itfelf,  and  refer  every  thing  to  the  fovereign  difpQr 
fal  of  the  Deity  ;  then  it  is  nioft  of  all  conformed  to 
the  moral  image  of  God.     Then  it  feels  as  Chrift 
did,  who   was  the   brightnefs  of  his  Father's  glory, 
and  the  exprefs  image  of  his  perfon.     He  faid,  "  I 
deliwht  to  do  thy  will,  O   my   God  ;  yea,  thy  law 
is  within  my  heart."     And  again  he  faid,  in  a  time 
of  the  greateft  poffible  trial,  ''  Father,  not  my  will 
but  thine  be  done."     On  the  whole,  is  it  not  abun- 
dantly evident,  that  true  religion  confifts  in  a  con- 
formity   of  heart  to   God  ?    In    the    fame  moral 
exercifes  ;  in  the  fame  holy  and  benevolent  feelings 
which  God  has  ?  In  the  fame  proportion  as  we  are 
conformed  to  God,  and  feel  and  a6t  like  him;  in 
the  fame  proportionate  are  truly  religious,  and  per- 
feQ  as  our  Father  which  is  in  heaven  is  perfedl. 
I  now  proceed  to  improve  the  fubjecl. 
1.  If  true  religion  conlifts   in  a  conformity  of 
heart  to  God  ;  if  it  confifts  in  the  heart's  being  u- 
Tiited  to  him,  and  having  the  fame  holy  exercifes 
which  God  has  ;  then  we  learn  the  nature  and  im- 
portance   of  that    change,   which    the    fcriptures 
inake  neceffary,  in  order  to  the  enjoyment  of  God  in 
heaven  ;  or  the  nature  and  importance  of  ret^en- 
eraiion.     Much  has  been   faid,  and  various  have 
been  the  opinions  of  mankind,  refpe8ing  the  na- 
ture and  importance  of  regeneration  ;  but  without 
attending  to  ihefe,  it  is  evident,  that  regeneration 
confifts  in  the  change  of  the  finner's  heart,  from  a 
liate  of  enmity  and  oppofition  to  God;  toaftateof 
♦  love. 


SERMON      VI. 


79 


iove  and  friendfhip  for  him  ;  or,  it  is  the  recovery 
of  the  foul  to  the  moral  image  of  God,  \vhich  was 
•loft    by    the    fall.     And  the   importance   of  this 
change  is  obvious  ;  for  there  can  be  no  true  relig- 
ion  without   this  change,  and  previoufly  to  its  be- 
ing wrought.     If  regeneration  does  conlift  in  the 
recovery  of  the   foul  to  the  moral  image  of  God^ 
then  the  foul  is  naturally   deftitute    of  this   moral 
image  of  the  Deity  ;  and  mud   remain   fo,  until  a 
work  of   regeneration  is  wrought  in    it.     There 
may  be,  indeed,  many  external  ads  of  duty, as  they 
are  commonly  called,  many  outward  a6ts  which  re- 
ligion requires,  and  yet  no  religion  in  them,  fo  long 
as  the  heart  is  deftitute  of  the  moral  image  of  God, 
Conformity  to  God  does  not  confift  in  outward 
a£lions,  but  in   inward    moral  exercifes.     Hence 
there  is  no   true  religion  without  thefe  inward  ex- 
ercifes, which  are  real  conformity  to  God.    There 
are  many,  we  have  reafon  to  fear,  in  a  gofpel  land, 
who  are  fo  entirely  ignorant  of  the  nature  of  true 
religion,  as  to  think  that  all  religion  confifts  in  cer 
-tain  external  aftions,  that  proceed  from  no  higher 
than  felfifh  affe6lions,  which  are  not  only  not  con 
formed,  but  really  oppofed  to  God.    True  religioB 
is  a  divine  and  heavenly  principle,  which  leads 
the  heart  to  God,  and  forms  it  into  a  refemblance 
of  the  divine  charaQer.     Hence  it  is  that  Chrift 
fays,  "  Except  a  man  be  born  again,  he  cannot  fee 
the  kingdom  ^of  God."     And  hence  it  is,  that  the 
apoftle    fays;    that  «  they  that  are  in  the  flefh, 

F  4  tl^?i 


?0  S    E    R    M    O    N      VI. 

tbat  is.  in  a  date  of  uarenewed  nature,  cannot  pleafe. 
God. 

2.  If  true  religion   confids  in  a  conformity  of 
beart   to  God ;  then    there   is    a  real,  an  inward, 
and  effential  difference,  between  faints  and  finners, 
or  between  thofe  who  are  chnftians  and  thofe  who 
are  not.     And  this  difference   does  not  confift  in 
the  former's  performing   certain    external  anions, 
\vhich  the  latter  might  ;  but  it  efpecially  confifts  in 
the  different  temper  and  dilpofition  of  their  hearts, 
and  the  different    motives  from    which    they  aO*. 
The  real  chriftian  a6ls  from  a  principle  of  fupreme 
love  to    God,  in  his  external  obedience  to  the  di- 
vine commands  ;  while  the  finner,  in  all  his  exter- 
nal obedience  to  God,  a6ls  only  from  love  to  him- 
felfj  or  from  a  fupreme  regard  to  his  own  happinefs. 
A  man  may  be  very  (triftand  CxXa^i:  in  the  perform- 
ance of  every  outward  duty;  he  may  read  and  pray, 
attend  public  worfhip  and  divine  ordinances — he 
may  be  morally  honeft  and  upright  in  his  dealings 
• — he  may  be  kind  and   charitable  to  the   poor — 
yea,  he  may   be  greatly   engaged  in  his  religion  ; 
and  yet  he   may  do  all   thefe  things  without   any 
Jove  to  God,  and  confcquently  without  having  the 
lead  degree  of  true  religion.     The  difference  be- 
tween fuch  an  one  and  the  real  chriftian  is,   that 
the  former  is  a(5luated  by  a  primary   and  ultimate 
regard  to  himfelf ;  while  the  latter,  or  the  real  chrif- 
tian, is  actuated  by  a  fupreme  regard  to  God,  and 
aims  at  his  glory  in  all  his  religious  duties }  at  leaft, 

he 


SERMON      Vf.  a^ 

he  does  this  fo  far  as  he  is  really  religious.  It  is  in- 
deed a  truth,  that  the  real  chriftian  is  (cin6lified 
but  in  part — he  is  but  in  part  conformed  to  God 
— there  is  much  fin  and  imperfection  in  him  at  all 
times,  arid  he  often  feels  and  acts  too  much  like 
the  wicked  man — but  yet  there  is  a  real  difference 
between  them  ;  the  i^ood  man  has  fomething  of  the 
moral  image  of  God  on  his  heart,  and  is  growing 
into  a  greater  conformity  to  him,  while  the  finner 
ha:^  nothing  of  thisj  but  is  more  and  more  alienat- 
ed from  God. 

3.  We  learn  from  this  difcourfe,  why  it  is,  that 
God  loves  the  faint,  and  takes  pleafure  in  him, 
while  he  is  angry  with  the  wicked,  and  condemns 
all  his  conduB.  The  reafon  is,  becaufe  the  faint 
bears  his  own  moral  image,  and  is  in  fome  meaf- 
ure  conformed  to  him  ;  whereas  the  finner  is  op- 
pofed  to  God  in  the  exercifes  of  his  heart,  and  will 
not  become  reconciled  to  his  chara6ler.  God 
cannot  but  love  his  own  image,  wherever  he  finds 
it.  As  a  being  of  infinite  benevolence  and  love,  he 
mud  be  pleafed  with  the  fame  benevolence  and 
love  in  any  of  his  intelligent  creatures.  He  niuffc 
,  be  pleafed  with  all  their  truly  religious  and  benev- 
olent exercifes  and  a8ions.  He  muft  be  pleafed 
■with  their  holy  fer vices,  fo  far  as  they  are  holy. 
But  as  there  is  much  fin  and  imperfeBionin  them, 
it  is  only  through  Chrift  that  they  can  be  accept- 
ed. But  as  the  wicked  man  is  wholly  deftitute  of 
the  moral  image  of  God,  and   utterly  oppofed  to 

hipi;. 


8^  S    E    R    M    O    N     VI. 

Iiim  ;  fo  God  cannot  be  pleafed  with  bim,  nor  ac- 
cept his  pretended  fervices,  but  muft  be  angry 
ivith  him  every  day.  As  a  being  of  infinite  be- 
nevolence, he  may  love  him  as  a  creature  capable 
of  moral  purity  and  holine fs,  and  yet  hate  him  as 
a  finner  oppofed  to  himfelf. 

4.  We  further  learn  why  holinefs  of  heart  and 
life  is  required  of  all  moral  agents,  and  why  this  is 
required  of  believers  under  the  gofpel,  as  much  as 
ever  it  was  under  the  law.  The  infinite  perfec- 
tion of  God  will  not  fufFer  him  to  allow  and  ap- 
prove of  fin,  in  any  creature  capable  of  holinefs^ 
capable  of  a  conformity  to  his  moral  image.  He 
mull  require  all  to  love  him  with  fupreme  affec- 
tion :  Not  to  do  this  would  be  to  deny  himfelf. 
Hence  all  rational  creatures,  angels,  men,  and  de- 
vils, muft  be  required,  and  muft  be  under  obliga- 
tion, to  love  God,  and  be  conformed  to  him. 
The  chriftian  under  the  gofpel  muft,  therefore,  be 
under  the  fame  obligation  to  love  God  with  all  his 
heart,  to  be  wholly  conformed  to  God  (which  is* 
holinefs  of  heart  and  life)  as  he  would  have  been 
under  the  law.  And  though  Chrift  has  died  to 
make  atonement  for  fm,  to  purchafc  pardon  and 
eternal  life  for  the  believer  ;  yet  he  is  under  no 
lefs  obligation  to  be  perfectly  holy,  than  he  would 
have  been,  if  there  had  been  no   Savior  provided. 

5,  We  learn  what  is  the  beft  and  only  fure  ev- 
idence of  our  being  chriftians  indeed,  and  fo  of 
our  title  to  eternal  life.     Itis  finding  and  feeling  in 

our 


SERMON      VI.  83 

our  hearts  a  conformity  ;o  God.     Without  a  con- 
formity to  God,  we  cannot  be  admitted  to  heaven; 
we  cannot  enjoy  God  ;  we  cannot  be  happy  with 
him.     The  great  inquiry  then,  is,  am  I  conformed 
to  God?  Is  my  heart  renewed  after  the  image  of 
God  ?  Is  the  love  of  God  fhed    abroad  in  my 
heart  ?  Can  I  truly  fay,  that  1  love  God  above  ev- 
ery thing  ?  That  I  love  him  for  his  own  fake ;  for 
his  own  infinite  perfedion,  and  not  particularly  for 
what  he  is  to  me,  or  has  done  for  me  ?  Do  I  pre- 
fer his  honoi"  and  glory,  to  my  own  eafe,  comfort, 
or  happinefs  ?  Do  I  delight  to  do  his  will,  and 
place  my  happinefs  in  adoring,  praifing,  and  ferv- 
ing  him  ?  Thefe  are  important  inquiries,  and  may 
determine  our  chara6ler  and  ftate.     It  is  undoubt- 
edl^^  true,  that,  upon  inquiringjCvery  one  will  find 
much   oppofition  to  God,  much  pride,  felfifhnefs 
and  wickednefs  in  his  heart,   and  even  in  his  beft 
fervices  ;  but  yet,  any  real  chriftian  may,  perhaps, 
know,  that  he  does  love  God  fupremely,  and  does 
defire  to  live  to  his  glory.     And  whoever  knows 
this,  may  know,  that  he  is  a  child  of  God,  and  an 
heir  to  the  inheritance  of  the  faints  in  light. 


SERMON 


SERMON     VIL 


The  Benefit  and  Delight  of  drawing 
near  to  God. 

PSALM     Ixxiii.  28. 

But  it  is  good  for  vie  to  draw  near  to  God, 

In  the  former  part  of  this  pfalm,  David 
gives  an  account  of  the  fore  temptation  'which  he 
met  with,  to  envy  the  profperity  of  wicked  men  ; 
to  think  hard  of  the  ways  of  providence  ;  and  par- 
ticularly to  think,  that  there  was  no  benefit  or  ad- 
vantage to  be  derived  from  religion,  from  the  fear 
and  fervice  of  God.  He  then  proceeds  to  fay 
how  he  overcame  the  temptation,  and  got  rid 
of  that  fevere  confli61:,  which  he  had  in  his  own 
mind  ;  and  that  was  by  going  into  the  houfe  of 
God,  by  attending  upon  the  public  and  inftituted 
duties  of  the  fan6luary.  "  There,  he  fays,  he  under- 
ftood  their  end  ;  then  he  faw,  that,  notwithftand- 
ing  their  outward  profperity,  they  were  in  a  tru- 
ly wretched  and  miferable  condition  ;  that  they 
VkXre    ftandRng  on   flippcry   places,    on  the  very 

brink 


S    E    R    M    O     N     V'll.  % 

brink  of  deftrudion,  and  in  a  moment  ready  to 
plunge  into  eternal  mifery.  Upon  this  juft  viev 
of  their  cafe,  he  was  furprifed  at  bis  own  ftUpidity 
and  folly,  in  envying  their  condition.  "So  focl- 
iih  was  I,  and  ignorant,  fays  he  to  God ;  I  was  as  a 
bead  before  thee."  But  having  overcome  the 
temptation,  and  gotten  deliverance  from  the  fore 
trial,  he  comes  out  of  it  like  gold  from  the  furnace, 
more  purified  and  refined  thereby.  His  love  to 
God,  and  his  refolutions  to  adhere  only  to  him, 
"were  more  confirmed  and  eftablifhed  than  ever  be- 
fore. Amongotherfenfible  benefits,  which  he  de- 
rived from  the  trial,  this  full  convidion  of  heart 
was  one  :  "  It  is  good  for  me  to  draw  near  to 
God."  Though  once,  in  my  hafte,^!  was  ready  to 
fay,  that  there  was  no  good  to,  be  gotten  from  re- 
ligion, that  I  had  cleanfed  my  heart  in  vain,  and 
wafhed  my  hands  in  innocency  ;  yet  now  I  am  of 
a  different  opinion ;  I  know  that  it  is  good  for  me 
to  draw  near  to  God,  and  to  live  a  life  of  commu- 
nion with  him.  It  is  for  my  prefent  comfort,  and 
it  will  be  for  my  everlafting  benefit.  I  am  refolv- 
ed,  whatever  others  may  do,  that  1  will  keep  near 
my  God.  And  in  this,  every  good  man,  who  has 
once  tafted  that  the  Lord  is  gracious,  will  fully 
join  with  him,  and  fay,  "  It  is  good  for  me  to  draw 
near  to  God."  In  treating  the  fiibjeQ  before  U5, 
I  Ihall  endeavor, 

I.  To  fliow    what  is  intended;  or  implied,  in 
drawing  near  to  God. 

XL  Why 


&6  SERMON       VIL 

II.  Why  ii  is  good,  or  in  what  fenfe,  and  on  what 
account,  it  is  good  thus  to  draw  near  to  God. 

I.  Our  firft  inquiry  is,  what  is  intended,  or  im- 
plied^  in  the  exprellion,  drawing  near  to  God, 

Need  I  here  oblcrve,  that  drawing  near  to  God 
is  not  a  bodily,  but  a  mental  or  Ipiritual  exercife  ? 
Bodies  may  draw  near  to  each  other,  by  the  pow^ 
cr  of  gravitation  or  attra6tion  ;  but  nearnefs  and 
diftance,  in  fuch  cafes,  have  refpedl  only  to  place. 
Whereas  God  is  a  fpirit,  and,  in  reference  to  place, 
is  not  far  from  every  one  of  us;  for  in  him  we  live5 
and  move,  and  have  our  being.  He  fills  ail  places, 
and  knows  all  things.  As  he  is  a  fpirit,  fo  it  is 
only  the  fpirit  or  foul  of  man,  that  draws  near  to, 
or  removes  far  from  him.  In  the  pfalm  pre- 
ceding the  text,  the  Pfalmifl:  fays,  ^'  Lo,  they  that 
are  far  from  thee  fhall  perifh."  By  thofe  that  are 
far  from  God,  he  undoubtedly  means  thofe,  whofe 
afFe6lions  are  alienated  from  God  ;  who  have  no 
love  for  God,  no  defires  after  him,  no  delight  in 
him,  and  no  real  acquaintance  with  him.  Hence  it 
is  evident,  that  thofe  who  are  near  to  God,  are  thofe 
who  have  placed  their  affections  upon  him,  de- 
light in  him,  and  defire  to  know  and  enjoy  hirti. 
It  is,  therefore,  only  in  and  by  the  excrcifes  of  the 
heart,  that  we  draw  near  to  God.  But  as  thefe 
inward  afPc^iions  or  cxercifes  of  heart,  are  not  on- 
ly exprcfl'ed  by  ceitain  outward  afts  and  duties, 
but  many  times  awakened,  quickened  and  excited 
thereby  ;  fo  thcfc  outward  or  bodily  acts  and  ex- 
crcifes 


SERMON       VIL  87 

crcifes  are  fometimes  called  drawing  near  to  God.^ 
Hence  v;e  find  God  Taying,  "  This  people  draw 
near  me  with  their  mouth,  and  with  their  lips  do 
honor  me,  but  have  removed  their  heart  far  from 
me."  Accordingly,  attending  upon  the  worfhip  and 
ordinance*,  which  God  has  appointed  as  means  or 
mediums,  in  and  by  which  his  people  may  draw 
near  to  him,  and  the  performance  of  prayer  and 
other  external  duties,  are  confidered  and  fpoken 
of  as  drawing  near  unto  God,  and  waiting  upon 
him.  Nor  do  1  quefiion  whether  the  Pfalmift,  in 
the  text,  by  the  expreflion  of  drawing  near  to 
God,  may  intend  waiting  on  God  in  his  houfe, 
and  attending  upon  the  fervices  of  the  fan6tuary. 
And  I  am  the  more  convinced  that  he  means  this 
in  particular^  from  his  mentioning  the  benefit  that 
he  had  found  from  going  into  the  fan6luary,  where 
he  learned  the  miferable  end  of  thofe  profperous 
finners,  whofe  f^ate  he  had  fo  lately  and  fo  greatly 
envied.  Drawing  near  to  God  may,  thereforCj 
imply, 

1.  Attending  on  the  public  worfhip  and  ordr- 
nances  of  God,  and  performing  all  thbfe  devotion- 
al exercifes  of  prayer,  praife,  reading,  hearing,  and 
meditating  on  the  word  of  God,  which  he  has  in- 
flituted  and  appointed,  as  means  or  mediums  of 
communion  with  him. 

Though  God  fills  all  places,  and  is  excluded 
from  none,  yet  he  is  faid,  in  a  fpccial  and  peculiar 
fenCe,  to  dwell  in  his  houfe  or  fanQuary,  and  to  be 

pre  feat 


8S  S    E    R    M    O    N      VI r. 

prefent  in  the  public  afTernbly  of  his  faints.  Hence, 
the  place  of  public  worfliip  is  ufually  called  the 
houfe  of  the  Lord,  or  God's  houfe.  God  faysj 
"  he  loveth  the  gates  of  Zion^  more  than  all  the 
dsvellings  of  Jacob."  And  of  the  IknQuary  he 
fays,  "  This  is  rny  reft,  here  will  I  dwell,  for  1  have 
defired  it."  And  Chrift  has  promifed,  that  where 
but  two  or  three  are  gathered  together  in  his  name, 
there  he  will  be  in  the  mid  ft  oF  them.  The  divine  pref- 
cnce,  therefore,  in  thofe  paflages,  means  fomething 
different  from  that  effentialprefence  of  God,  which 
fills  all  places  ;  it  intends  fome  fpecial  tokens  or 
nianifeftations  of  himiclf.  Hence  the  Pfalmift 
fpeaks  of  the  goings  of  God  in  his  fanftuary ;  as 
having  feen  him  in  that  holy  place.  Now,  as  God 
is  confidered  as  being  in  a  peculiar  fenfe  prefent  in 
his  houfe,  in  public  and  folemn  affemblies ;  fo  attend- 
ing upon  the  public  worftiip  and  ordinances  of  his 
houfe,  is  fpoken  of  as  drawing  near  to  God.  And 
it  is  in  the  ferious  and  devout  attendance  upon  the 
public  worfhip  and  ordinances  of  his  houfe,  that 
pious  fouls  do  indeed  draw  near  to  God.  Thefe 
are  theMnftitutcd  and  appointed  mediums  of  the 
foul's  drawing  near  to  him  ;  therefore  ferve  to  a- 
^vaken  and  excite,  as  well  as  to  exprefs,  thofe  holy 
exercifes  of  heart,  in  which  the  foul  has  commun- 
ion with  God.  For  the  fame  reafon  alfo,  private 
meditation,  prayer,  and  praife,  may  be  called 
drawing  near  to  God  5  for  in  thefe  private  and  fe- 
cret  devotions^  the  foul  often  has  accefs  to  God 

with 


Sermon     vii.       g^ 

^ith  confidence,  and  finds  fweet  communion  with 
him.  But  it  is  undoubtedly  true,  that  many  at- 
tend upon  the  worfliip  and  ordinances  of  God's 
houfe,  and  perform  the  external  a6ls  of  prayer  and 
praife  in  public,  in  private,  and  in  fecret,  without 
ever  really  drawing  near  to  God.  Or,  at  moft, 
they  only  draw  near  unto  him  with  their  mouthj 
and  honor  him  with  their  lips,  while  their  hearts 
are  far  from  him.  Such  perfons  mail,  of  neceffity, 
be  ftrangers  to  God,  and  to  that  delightful  converfe 
and  communion  with  him,  which  the  faints  en- 
joy. They  know  not  what  it  is  to  have  God  draw- 
ing nigh  to  them,  in  reviving  manifeftations  of 
himfelf,  and  communications  of  his  grace  to  them. 
For  this  reafon,  they  can  hardly  fay,  "  It  is  good  for 
me  to  draw  near  to  God."  Drawing  near  to  God, 
therefore,  muft  further  imply, 

2.  The  going  forth  of  the  heart  in  holy  and  de- 
vout exercifes  towards  him  ;  in  love  to  him,  de- 
light in  him,  and  defires  after  him  :  Or,  in  the  ex- 
ercife  of  faith  in  him,  repentance  and  humiliation 
before  him,  a  hope  in  his  mercy,  an  ardent,  long- 
ing defire  after  the  enjoyment  of  him  :  Or,  in  a 
fweet  fenfe  of  his  love,  in  a  lively  fenfe  of  his  ador- 
able attributes  and  perfe6lions,  in  the  delightful 
contemplation  of  thefti,  and  adoring  and  praifing 
him  for  them  :  In  the  exercife  of  fame  one 
or  more  of  thefe  affeftions  of  the  foul,  the  ef- 
fence  and  excellency  of  drawing  near  to  God  con- 
fifls. 

G  Ii 


gO  S    E    K    M    O    N      Vm 

It  is  not  always,  perhaps  not  commonly  the  cafe 3. 
ihat  all  thefe  atfetlions  are  exercifedj  when  the 
foal  draws  near  to  God,  and  has  communion  with: 
him.  At  one  time,  one  particular  grace  may  be 
in  the  molt  lively  and  vigorous  exercife,  and  may 
leem  to  fwallow  up  the  whole  foul  ;  at  another  time, 
another  grace  may  have  the  afcendency.  At  one, 
time,  when  the  good  man  draws  near  to  God,  his 
lieart  may  be  fo  deeply  affeded  with  afenfe  of  his 
lins,  andof  the  evil  of  them.,  that  he  can  hardly  do.j 
or  fay,  or  feel  any  thing,  but  lament  and  bewail 
his  fins  before  God,  and  lie  in  fackcloth  and  allies 
before  him  ;  he  can  only  pour  out  his  heart  in 
iiioPt  humble  and  penitent  confeffions.  At  anoth- 
er lime,  he  feels  fo  fenfibly  his  need  of  the  influ- 
ences of  the  Divine  Spirit,  to  dire6l  him  in  duty,  to 
lead  and  guide  him,  to  ftrengthcn  and  aflift  him^ 
that  his  devotional  exercifes  confift  efpecially  in 
fervent  fupplications  and  entreaties.  At  another 
time,  his  heart,  is  fvvallowed  up  with  delightful 
tranfporting  views  of  the  glory  of  God,  and  he 
icarcely  does  any  thing  but  admire  and  adore  him  ; 
Or  with  a  fenfe  of  his  love  fhed  abroad  in  his 
heart,  and  then  his  moll  delightful  exercife  is  thankf- 
giving  and  praifc.  Now,  in  all  thefe  pious  and  devo-^ 
lional  exerciics,  the  heart  draws  near  to  God.  In  the 
book  ofPfalms  in  particular,  wc  find  all  thefe  vari- 
ous aBs  and  exercifes  exprelfed,  fometimesoneanci' 
fometimes  another  of  them.  The  book  of  Pialms  is 
different  from  all  the  other  books  of  the  Bible,  beifig' 

wholly. 


S    E    R'  M    G    N      VIL  gi 

wholly  made  iip  of  devotional  acls  and  exercifcs^ 
which  exprefs  the  feelings  of  the  writers,  at  one  time 
and  another,  and  on  various  occafions.     But,  tore- 
turn  toourfubejd;  drawing  near  to  God  is  the  foul's 
tonverfe  and  communion  with  him.     It  is  feme- 
thing  between  God   and  the  foul,  that  refembles 
the  intimate  and  endearing  fociety  and  converfe  of 
particular  friends,  whofe  hearts  are  knit  together 
in  love,  and  who   do,  as  it   were,  mutually  inter- 
change afFe6iions  and  hearts,  with  one  another.  In 
order,   indeed,  to  this  communion  with  God,  it  is 
necefTary,  not  only  that  the  foul  draw  near  to  God 
in  thofe   religious  a6ls   and  exercifes,  mentioned 
above,  but  God  alfo  muft  draw  near  to  fuch  a  foul, 
by  the  influences  of  his  Holy  Spirit.    And  this  God 
is  ever  ready  to  do ;  for  he  is  never  backward  to 
meet*the  foul  ;  he  has   faid,   "  Draw  nigh    to  me, 
and  I    will    drav/   nigh    to  you."     Yea,  when  the 
holy  foul  does   draw  near  to   God,  it   is  becaufc 
God  has  prevented  it  by  his  goodnefs,  or  becaufe 
God  has  firfl:  drawn  near  to  the  foul  and  drawn  it 
I   unto  him.     "No  man,  fays  Chrift,  can  come  unto 
me,  except  the  Father,  which  hath   fent   me,  draw 
him."     The  pious  foul,  fenfible  of  its  need  of  the 
drawings  of  the  Spiritof  God,  fays,"  Draw  me,  we 
will  run  after  thee  ?'  The  foul  may,  indeed,  draw 
near  to  God,  and  yet  not  fenfibly  feel  the  fweet 
and  rcfrefliing  prefence  of  God;  but,  on  the  con- 
trary, may  complain  with  Job,  "  Behold,  I  go  for- 
ward, but  he  is    not  there  ;  and  backward,  but  I 

G  2  cannot 


^2-  S-  E    R    M    O    N       VIT. 

cannot  perceive  him  ;  on  the  left  iiand,  where  He 
doth  work.,  but  I  cannot  behold  him  ;  he  hideth 
himfelf  on  the  right  hand,  that  I  cannot  fee  him." 
And  many  a  foul  has  complained  of  the  hidings  of 
his  face,  that  is,  of  the  want  of  fenfible  evidence 
and  manifcftation  of  the  love  of  God  ;  yet,  at  the 
fame  time,  that  foul  does  really  enjoy  the  love 
and  grace  of  God,  in  thofe  defires  after  God,  and 
thofe  exercifes  of  heart  towards  him,  which  are  ex- 
cited by  God  himfelfo  The  foul  may  fometimea 
be  near  to  God,  when  it  is  mourning  its  difiance 
from  him,  and  in  the  midft  of  its  mournful  com- 
plaints, its  tears  of  forrow  maybe  turned  into  fongs 
of  praife,  by  the  unexpe6led  manifeftationof  GodV 
gracious  prefence.  When  this  is  the  cafe,  furely 
fuch  a  foul  will  be  ready  to  fay,  "  It  is  good  for 
ane  to  draw  near  to  God.'*     We  proceed,  then, 

II.  To  confider  why,  or  in  what  fenfe,  or  on 
what  account,  it  is  good  thus  to  draw  near  to 
Godo 

The  pfalmill  fays,  ^'  It  is  good  for  me  to  draw 
near  to  God."  He  was  convinced,  that  it  was  not- 
only  in  general  a  good  thing  to  draw  near  to  God, 
but  that  is  was  good  for  himfelf  pcrfonally  to  do  it. 
Many  are  convinced,  that  religion  is  a  good  thing 
io  general  ;  it  is  go6d  for  the  world,  it  is  good  for 
fociety,  and  it  is  good  for  every  one  but  them- 
felves.  As  for  them, they  have  no  relifii  for  it,  nor, 
at  prefcnt,  at  leaft,  any  defire  to  praBife  it.  But 
this  was  not  the  cafe  with  the  pfalmill.     He  was 

convince  dc>. 


S    E    R    M    O    N       Vri.  9^ 

convinced,  not  only  of  its  being  a  good  thing  in 
general,  to  draw  near  to  God,  but  of  its  being  good 
for  him,  in  particular,  to  do  it.  He  feems  to  fpeak 
feelingly  and  experimentally,  as  one  perfonally  ac- 
quainted with  it  ;  a,  d.  Whatever  others  may 
think,  and  however  they  may  a6l,  though  they  may 
imagine  that  it  is  for  their  good  to  depart  from  Godj 
and  live  a  life  of  alienation  from  God  ;  yet,  for 
myfelf,  I  know  that  it  is  good ybr  me  to  draw  near 
to  God,  to  wait  upon  him  in  his  inftituted  worfinp 
and  ordinances,  and  to  maintain  a  conftant  commu- 
nion with  him.  This  was  the  opinion  of  the 
Pfalmift,  and  this  is  the  opinion  of  every  good 
man.  But  why  is  it  good  to  draw  near  to  God  ? 
I  anfwer, 

1.  Becaufe  there  is  a  moral  fitnefs,  propriety, 
and  beauty,  in  doing  it. 

It  was  not  only  the  happinefs  of  man  in  his  orig- 
inal ftate,  that  he  was  allowed  to  draw  near  to  God,  * 
,and  hold  the  moft  endearing  and  intimate  commu- 
nion with  him  ;  but  the  moral  beauty  and  ex- 
cellency of  his  foul  confided  in  its  conformity  to 
the  image  of  God,  in  thofc  holy  exercifes  of  heart, 
which  affimilated  him  to  God,  and  brought  him 
near  to  him.  It  is,  therefore,  an  evidence,  that  the 
foul  is  renewed  alter  the  image  of  God,  when  it 
loves  to  draw  near  to  him,  and  longs  for  inter- 
courfe  and  communion  with  him.  And  there 
is  a  real  goodnefs,  a  moral  excellency,  in  drawing 
near  to  God  ;  there  is   a  beauty  in  it;  pleafmg  in 

G  3  the 


g4  SERMON       VII. 

the  view  of  angels,  yea,  pleafing  to  God  bimfelL 
Nothing  can  be  more  amiable  than  the  fouj's  re- 
turning to  God,  exercifing  holy  affe6lions  towards 
him,  and  reding  fwectly  on  him.  But  as  the 
Pfalmiil  faid,  "  It  is  good  for  me  to  draw  near  to 
God,"  he  undoubtedly  meant  to  exprefs  the  pleafure 
^nd  delight,  which  he  took  in  doing  this,  and  the 
benefit  and  advantage,  which  he  derived  from  it. 
Therefore  I  obferve, 

2.  It  is  pleafing  and  delightful. 

It  affords  the  fweeteft  joy,  delight,  and  fatisfac- 
tion,  to  the  gracious  foul.  There  is  no  pleafure 
to  be  compared  with  this  in  this  life.  The  nearer 
the  foul  gets  to  God,  the  greater  and  the  fweeter 
its  joy  and  pleafure.  Nearnefs  to  God  is  whatef- 
fentially  conftitutes  the  happinefs  of  heaven  ;  to  be 
in  the  immediate  prefence  of  God,  to  behold  the 
brighteft  difplays  of  his  glory,  to  enjoy  the  great- 
eft  communications  of  his  love,  to  have  the  foul 
wholly  conformed  to  God,  to  be  always  full  of  ho4y 
affeQions  towards  God,  and  to  be  conftantly  em- 
ployed in  praifing  him  ;  thefe  things  conftitute  the 
felicity  of  heaven,  and  in  thefe  things  confift  a 
nearnefs  to  God.  In  proportion  as  thefe  are  found 
in  the  heart  of  a  good  man,  in  the  fame  proportion 
is  he  near  to  God  ;  and  in  the  fame  proportion  he 
is  happy.  It  was  this  that  made  the  Pfalmiil  fay, 
'•  Bleffed  is  the  man  whom  thou  choofeft,  and 
caufeft  to  approach  unto  thee,  that  he  may  dwell 
in  thy  houfe."     HencC;  while  many  were  inquiring. 

Who 


S    E    R  *M    G    N      VK.  ^95 

Who  will  fliew  us  any  good  ?  he  cries,  "  Lord,  lilt 
thou  up  die  light  of  thy  countenance  upon  us. 
Thou  haft  put  gladnefs  in  ray  heart,  more  than  in 
the  time  that  their  corn  and  their  wine  increafed." 
The  delight,  which  he  found  in  drawing  near  to 
God,  made  him  love  the  houfe  of  God  fo  much, 
that  he  could  fay,  in  a  rapture  of  joy,  >'  How  ami- 
able are  thy  tabernacles,  O  Lord  of  hoRs  !  My 
foul  longethj  yea,  even  fainteth  for  the  courts  of 
the  Lord;  my  heart  and  my  flefii  crieth  out  for 
the  living  God."  And  again,  "  1  was  glad  when 
they  faid  unto  me.  Let  us  go  into  the  houfe  of  the 
Lord."  And  the  reafon  why  he  had  fuch  a  love 
to  the  worfliip  of  God  was,  becaufe  in  it  his  foul 
drew  near  to  God  ;  he  had  communion  with  God, 
and  this  afforded  him  the  greateft  pleafure.  Every 
one  loves  tbofe  places  and  thofe  employments 
inoft,  that  afford  him  the  greateft  pleafure  and  de- 
light. But  the  fweeteft  moments,  and  the  divineft 
pleafures,  which  the  holy  foul  ever  enjoys,  are  thofe 
which  it  finds  in  drawing  near  to  God.  Hence  it 
will  ever  fay,  "  It  is  good  for  me  to  draw  near  to 
God."  I  might  proceed  to  point  out  the  advan- 
tages to  be  derived  from  drawing  near  to  God; 
but  as  thefe  are  many  and  great.  I  cannot  attend 
to  them,  in  this  difcourfe,  and,  referving  them  for 
another  opportunity,  fhall  conclude,  at  prefent, 
with  one  refledion. 

Does  drawing  near  to  God  confift,  not  in  a  bare 
attendance  upon   the  worlhip  and  ordinances  of 

G  4  God, 


96  S    E    R    M    O    N      VIL 

God,  not  in  the  bodily  exercifes  of  prayer  anS 
praife,  but  in  the  inward  exercifes  of  heart,  exprefT- 
ed  in  and  excited  by  thofe  outward  a61s  and  exer- 
cifes? Then  let  none  of  us  content  ourfelves  with  a 
bare  attendance  upon,  or  performance  of,  thofe 
external  aQs  and  exercifes,  but  fee  that  oar  hearts 
draw  near  to  God  in  them.  The  outward  aQsand 
exercifes  of  religion  are,  by  no  means,  to  be  def- 
pifcd  or  negleQed  ;  they  are  inllituted  by  God,  to 
ferve  valuable  and  important  purpofes;  they  often 
fcrvc  as  means  to  lead  the  foul  to  communion  v;ith 
God.  Hence  they  never  will  nor  can  be  defpifed, 
by  a  gracious  foul,  but  will  be  highly  prized,  great- 
ly efteemed,  and  devoutly  improved.  But  to  reft 
in  them,  and  to  think,  becaufe  we  have  obferved 
the  bare  form  of  public,  private,  or  fecret  prayer 
and  praife,  that  we  have  done  our  duty,  is  a  grofs 
perverfion  of  facred  things.  It  is  not  improving, 
but  abuiing  the  means  of  grace.  It  is  not  draw- 
ing near  to  God,  in  the  proper  fenfe  ;  but  abufing 
thofe  facred  rights,  which  were  defigned  to  bring 
us  near  to,  God,  not  to  fatisfy  and  content  us  while 
citranged  from  him.  But  how  often  do  men  fatis- 
fv  themfelves  with  this  !  Are  there  not  many,  who 
know  nothing  about  drawing  near  to  God,  only 
\viih  their  bodily  prefence  ?  Are  there  not  many, 
who  wifli  or  dcfire  nothing  more  than  this  ?  And 
yet  will  not  fuch  profefs  to  hope,  yea,  even  to  be- 
lieve, that  they  fiiall  be  admitted  into  the  immedi- 
r.te  prefence  of  God  in  heaven,  and  to  a  holy  neaf- 

nefs 


SERMON     VII.  ^j 

licfs  to  him,  when  they  leave  this  world  ?  Vam 
Jiope!  groundlefs  faith  !  Eut  can  fuch,  indeed,  hope 
for  that  heaven  and  that  happih efs,  which  confift's 
in  nearnefs  to  God,  when  they  have  no  defires  af- 
ter God  now  ?  No,  it  is  not  fuch  a  heaven,  it  is 
not  fuch  happinefs,  that  they  delire;  and  yet  this  is 
the  only  heaven,  the  only  happinefs,  prepared  for 
rational  and  immortal  fouls.  And  thefoul  muftbe 
wrought  to  a  fitnefs  for  heaven,  before  it  can  be 
admitted  there  ;  and  in  order  to  this,  it  rnuft  be 
formed  to  a  love  of  God,  to  a  delight  in  him,  to  a 
defire  of  nearnefs  to  him.  II ov/,  then,  can  you 
quiet  yourfeives  with  mere  bodily  exercifes,  which 
profit  nothing  ? 

But  is  it  not  flill  more  ft  range,  that  thofe,  who 
have  ever  tailed  the  pleafure  of  drawing  near  to 
God,  fhould  at  any  time  quiet  themfelves  with  at- 
tending upon,  and  performing  external  duties,  with- 
out drawing  near  to  God  ?  And  yet  is  not  this 
fometimes  almoft,  if  not  wholly,  the  cafe,  with  many, 
if  not  all  of  us?  How  cold,  lifclefs,  and  formal,  are 
many  of  our  prayers,  and  other  religious  exercifes! 
Do  we  not  fometimes  come  to,  and  go  from  the 
houfe  of  God,  almoft  without  any  defire  of  draw- 
ing near  to  him,  in  his  worfnip  and  ordinances  ? 
Alas  !  my  chriftian  friends  I  how  unworthy  is  this 
of  the  charaQerof  thofe,  who  have  chofen  God  for 
their  portion,  and  who  place  their  happinefs  in  be- 
ing near  to  him  .?  Let  us,  then,  more  highly  prize 
the  means  of  drawing  near  to  God  ;  let  us  im- 
prove 


^8  SERMON      VIL 

prove  them  belter,  and  let  us  (lir  up  our  (lollifa! 
fouls  to  greater  aftivity  and  fervor.  Let  us  feek  after 
a  greater  and  more  holy  nearnefs  to  God,  in  his 
worfiiip  here,  that  we  may  be  the  better  prepared 
to  dwell  in  his  prefence^  and  delight  in  his  fer  vicc^^ 
hereafter. 


SERMON 


SERMON     VIII. 


The  Benefit  and  Delight  of  drawing 
near  to  God. 

PSALM      Lxxili.  28. 
It  is  good  for  me  to  draw  near  to  God. 

Happy  is  the  man,  who,  having  found 
the  fupreme  good,  Vv'hich  he  ought  to  feek  after  in 
this  hfe,  does  cheerfully  and  (Icadily  purfue  it! 
Such  an  one  may  indeed  obtain  and  enjoy  great 
felicity.  But  it  is  unhappily  the  cafe,  that  moft  men 
overlook  their  own  good,  or  miftake  the  means  of 
fecuring  it.  They  vainly  imagine,  that  happinefs 
is  to  be  had  from  thofe  objefts  and  enjoyments, 
which  can  never  afford  it  ;  though  they  are  eager 
in  the  purfuit  of  it,  yet  they  take  the  wrong  road, 
and  can  never  overtake  it  ;  they  weary  themfelves 
in  vain  5  they  fpend  their  money  for  that  which  is 
not  bread,  and  their  labor  for  that  which  fatisfieth 
not.  To  fuch,  Wifdom  crieth  aloud,  (lie  crieth 
without,  ihe  uttereth  her  voice  in  the  (Ireets; 
Ihe  crieth  in  the  chief  place  of  concourfe,  in  the 

opening 


lOO  SERMON      Vni. 

openings  of  the  gate  ;  in  the  city  fhe  uttereth  her 
words,  faying,  How  long,  ye  fimple  ones,  will 
ye  love  fimpHcity  ;  and  the  fcorners  delight  in 
fcorning,  and  fools  hate  knowledge  ?  Turn  ye 
at  my  reproof.  He,  then,  is  truly  wife,  who 
hearkens  to  the  voice  of  Wifdom,  and  follows 
hcv  guidance  and  diredion  ;  for  fhe  will  lead 
him,  not  into  the  enchanted  fields  of  fenfual 
pleafure,  but  into  the  narrov/  way  that  leads  to  life. 
She  will  lead  him  unto  God,  even  unto  God  his  ex- 
ceeding joy.  And  tken  fhall  he  find,  with  the  Pfalm- 
ift,  that  it  is  good  for  him  to  draw  near  to  God. 

What  is  implied  in  drawing  near  to  God,  wc 
have  particularly  and  largely  confideredjin  the 
preceding  difcourfe.  We  began  alfo  to  confiderj 
in  what  fenfe,  or  on  what  account,  it  is  good  to  draw 
near  to  God.  We  obferved,  in  the  firR  place,  that 
it  is  20od  to  draw  near  to  God,  becaufe  there  is  a 
moral  fitnefs,  beauty,  and  propriety,  in  doing  it  ; 
And,  in  the  fecond  place,  becaufe  it  affords  the 
greaieft  joy  and  delight,  the  fweeteft  and  nobleft 
pleafure.    I  proceed  now  to  fay, 

3.  It  is  good  to  draw  near  to  God,  becaufe  it  natur- 
ally produces  the  moftdefirablc  effects  upon  the  mind. 

The  benefits  andadvantages,  which  accrue  to  the 
foul,  from  drawing  near  to  God,  are  many  and  great; 
they  are  almoft  too  numerous  to  be  particularly 
confidered  ;  but  fome  of  the  moll  important,  and 
which,  perhaps,  comprehend  and  include  all  others, 
are  fuch  as  thcfe  ;  It  cures   an  envious  fpirit ;  it 

quiets 


SERMON       VI  If.  tot 

quiets  a  murmuring  fpirit  ;it  relieves  the  burden  of 
an  accufing  confcience  ;  it  gives  comfort  and  hope 
in  adverfity  ;  it  adds  to  the  joys  of  profperity,  and 
guards  the  heart  againft  the  danger  of  it  ;  it  pro- 
duces calmnefs  and  ferenity  of  mind  at  all  times, 
particularly  in  the  view  and  near  approach  of  death ; 
and  it  prepares  the  foul  for  heaven.  Suffer  me  a 
little  to  illuftrate  each  of  thefe  particulars,  in  order 
to  excite  you  the  more  to  a  life  of  holy  nearnefs 
to  God. 

Firji,  One  particular  benefit  and  advantage, 
arifing  from  drawing  near  to  God,  is,  that  it  cures 
an  envious  fpirit. 

I  mention  this  firft,  becaufe  it  is  particularly 
fuggefted  by  the  text,  and  the  occafion  of  the 
Pfalmift's  expreffing  himfelf  thus  in  it.  He  particu- 
larly mentions  his  envious  fpirit,  when  he  faw  the 
profperity  of  the  wicked  ;  and  he  tells  us  too  how 
this  fpirit  was  cured,  even  by  going  into  the  fane- 
tuary  of  God,  by  drawing  near  to  him  in  holy  and 
devout  exercifes  of  religious  worfhip.  Then  he 
faw  how  foolifh  and  finful  fuch  a  fpirit  was,  and 
condemned  it,  and  himfelf  for  it,  and  refolved  in 
future  to  live  near  to  God.  The  fame  benefit  and 
advantage  will  every  good  man  find  from  the  fame 
holyexercife.  Envious  feelings  are  too  apt  to  a- 
rife  in  the  hearts  of  the  beft  of  men,  when  they  be- 
hold a  wicked  world  in  blooming  profperity  around 
them.  But  at  fuch  a  time,  a  recourfe  to  God,  a 
near  and  intimate  communion  with  him,  will  imme- 
diately 


102  SERMON      VIIL 

diately  Tub  due  thefe   envious  feelings,  and  caufe 
the  heart  to  feel  the  vanity   of  the  world,  and  its 
own  infinitely  fuperior  portion  in  God,  and  to  lay 
as  the  Pfalmift  does  immediately  after  refilling  liis 
temptations  :  "  Whom  have  I  in  heaver,  but  thee? 
and  there  is  none  on  the  earth  that  I  defire  befides 
thee  !"  When  the  foul  does,  indeed,  draw   near  to 
God,  and,  efpecialiy,if  at  the  fame  time,  God  draws 
near  to  it,  and  gives  it  fome  lively  manifeftationof 
his  !ovc,  it  feels  it  has  no  reafon  to  envy  t^e  rich- 
cfi:  monarch  on  earth,  his  crown,  or  his  kingdom  ; 
for  it  has  that,  which  far  furpafles  all  that  the  world 
can  beftow.     And  as  drawing   near  to  God  cures 
an  envious  fpirit,  fo,  for  the  fame  reafon. 

Secondly^  It  fiills  a  mnrmuring,  difcontented  fpirit. 
This  is  a  fpirit  and  temper  very  nearly  refem- 
bling  the  former,  but  it  does  not  always  arife  from 
the  fame  caufe.  An  envious  fpirit  may  always  im- 
ply or  include  a  murmuring  fpirit ;  but  a  murmur- 
ing fpirit  does  not  always  imply  an  envious  fpirit. 
Good  men  are  many  times  apt  to  feel  a  murmur- 
ing, difcontented  fpirit,  not  only  from  the  view  of  the 
apparent  greater  profperity  of  others,  but  alfofrom 
troubles  and  difficulties  which  they  feel,  or  appre- 
'hend,  arc  coming  on  themfelves.  They  may  be 
ready  to  think  hard  of  the  difpenfations  of  Provi- 
dence towards  themfelves,  and  fay,  all  thefe  things 
are  againfl  them.  But  if,  when  hard  thoughts  arife 
in  the  mind,  the  foul  betakes  itfelf  to  God,  and 
makes  him  its  refuge,  its  murmurs  are  huflied  in 

fiknce. 


SERMON       Vlir,  103 

fifence.  Shall  a  man  complain,  a  living  man,  for 
the  punifhment  of  his  fins  ?  I  will  leave  my  com^ 
plaint  on  myfeif,  fays  fuch  an  one,  and  with  tie 
pfalmiftfay,  That  thou  mayell  be  juftified  when  thou 
fpeakeft,  and  clear  when  thou  judgeft. 

Thirdly^  Drawing  near  to  God  relieves  a  guilty 
confcience,  and  quiets  its  painful  accufations. 

A  guilty,  accufing  confcience  is  one  of  thegreateft 
and  heaviefl  burdens,  that  can  be  borne  in  this  life ; 
yea,  it  is  fometimes  quite  infupportable.  Hence 
Solomon  has  faid,  "  The  fpirit  of  a  man  will  fuftain 
his  infirmity  ;  but  a  wounded  fpirit  who  can  bear  ?" 
In  what  a  lamentable  and  piteous  cafe  does  the 
Pfalmift  reprefent  himfelf  to  be,  on  this  account  ? 
'*  Thine  arrows  flick  fait  in  me,  and  thine  hand 
preffeth  me  fore.  There  is  no  foundnefs  in  my 
flefli,  becaufe  of  thine  anger  ;  neither  is  there  any 
foundnefs  in  my  bones,  becaufe  of  my  fin.  Mine 
iniquities  are  gone  over  my  head  ;  as  a  heavy  bur- 
den they  are  too  heavy  forme."  And  in  anothei' 
place,  he  fays,  "  When  I  kept  filence,  my  bones 
waxed  old  through  my  roaring  all  the  day  long. 
For  day  and  night  thy  hand  was  heavy  upon  me  i 
mv  moifture  is  turned  into  the  drouf^ht  of  fummer." 
The  method  which  he  took  to  gain  relief  in  this 
deplorable  condition,  and  the  relief  he  gained,  he 
informs  us  in  the  words  following  :  "  I  acknowK 
edged  my  fin  unto  thee,  and  mine  iniquities  have 
I  not  bid  ;  I  faid,  I  will  confefs  my  tranfgreffions 
unto  the  Lord  ;  and  thou  forgaveft  the  iniquity  o^ 

my 


tc54  S    E    R    M    O    -N     VHL 

my  fin?.  For  this  fhall  every  one  that  is  godly 
pray  unto  thee,  in  a  time  when  thou  mayeli:  be 
jfound."  And  what  the  Pfalmift  here  records  of 
Ijimfelf,  has  been  experienced  by  moft,  if  not  allj 
good  men.  Nothing  gives  fuch  relief  to  a  guilty 
confcicnce,  as  drawing  near  to  God,  and  pouring 
out  the  heart  in  humble,  penitent  confeffion;  draw- 
ing near  in  a  way  of  true  repentance,  and  faith  in 
the  blood  of  Chrifl:*  And  as  the  good  man  is  dai- 
ly finning,  he  will  find  daily  ocCafion  of  drawing 
3iear  to  God,  and  derive  ddiUy  relief  from  it.  In- 
deed, nothing  will  keep  the  foul  from  fin,  like  liv- 
ing near  to  God;  and  nothing  will  afford  it  relief^ 
when  it  has  departed  from  God,  but  returning  to 
him  again. 

Fourthly,^  Drawing  near  to  God  gives  comfort  and 
hope  in  adverfity. 

Adverfity  is  more  or  lefs  the  lot  of  all  mankind 
in  this  life  ;  good  men  are  no  more  exempted  from 
it,  than  others  }for  our  Lord  fays  to  fuch,  "  In  the 
world  ye  fhall  have  tribulation."  The  good  man 
has  many  dark  and  gloomy  days  to  experience, 
many  and  various  temptations,  trials,  and  trou- 
bles to  endure  ;  and  had  he  not  a  God  to  go  to, 
and  was  he  not  a  God  at  hand,  to  whom  he  may 
at  all  times  repair,  he  would  be  miferable  indeed. 
But  in  the  midO;  of  the  mofl  gloomy  and  diftrefTing 
fcenes,  let  him,  with  faith  and  love,  and  holy  confi-. 
dence,  go  to  God,  and  he  finds  hope,  joy,  comfort, 
and  peace,  beaming  upon  his  foul.  To  the  up- 
right 


SERMON        VIIL  105 

right  there  arifeth  h'ght  in  darknefs.  How  do  fuch 
triumph  in  God  in  the  moft  difireffing  day  !  «  God 
is  our  refuge  and  ftrength,  a  very  prefent  help  ia 
trouble.  Therefore  will  not  we  fear,  though  the 
earth  be  removed,  and  though  the  mountains  are 
carried  into  the  fea."  Nor  is  this  a  prefumptuous 
hope  and  confidence ;  for  God  has  faid  to  every  one 
that  trufts  in  hira^  "  Thou  fhalt  not  be  afraid  for 
the  terror  by  night,  nor  for  the  arrow  that  flieth  by 
day  ;  nor  for  the  peftilence  that  walketh  in  dark- 
nefs, nor  for  the  deftruQion  that  wafteth  at 
noon  day."  As  long  as  the  foul  keeps  near  to  God, 
it  can  triumph  over  all  oppofition,  it  can  conquer 
every  enemy,  it  can  endure  every  trial,  it  can  re- 
joice even  in  tribulation,  and  fing  praife  in  the 
dungeon,  though  confined  in  the  flocks^  and  load- 
ed with  irons.     Again, 

5,  Another  benefit  and  advantage  of  drawing 
near  to  God,  and  living  near  to  him,  is,  that  it  adds 
to  the  joys  of  profperity,  and  guards  the  heart  a- 
gainft  the  dangers  of  it. 

Profperity  is  more  dangerous  to  the  foul  than  ad- 
verfity.  The  profperity  of  fools  fhall  deftroy  them. 
Hence  the  many  cautions  given  to  thofe  in  prof- 
perity. It  particularly  expofes  us  to  fet  our  affec- 
tions on  the  world,  to  grow  unmindful  of  God,  to 
negleft  our  fouls  ;  it  tends  to  feed  the  pride  of  our 
hearts,  and  lead  us  to  treat  the  poor  with  fcorn 
and  contempt  ;  it  is  very  apt  to  feed  our  luftsjand 
inflame    our  vanity.      To  prevent   thefe  things, 

H  nothing 


±06  S    B    R  vM    O    N      VriL 

nothing  will  do  but  to  keep  the  heart  near  to  God* 
The  foul  that  dai!y  draws  near  to  God,  and  has- 
communion  with  him,  w^ill  fee  the  vanity  of  all  thefe 
things,  and  therefore  will  not  put  confidence  in 
them  ;  but  efteem  them  as  lofs  and  dung,  in  com- 
parifon  wiih  the  excellency  of  the  knowledge  of 
God  in  Chrifl.  And  while  nearnefs  to  God  takes 
off  the  heart  from  the  world,  it  will  add  to  the 
comfort  of  earthly  enjoyments,  as  it  will  lead  us  to 
view  them  as  the  gifts  of  our  heavenly  Father. 
We  often  efteem  gifts,  not  according  to  their  real 
intrinfic  value,  but  in  proportion  to  our  love  of  the 
giver,  and  as  an  evidence  or  exprefTion  of  his  af- 
fe6lion  for  us.  So  the  pious  foul  receives  the 
good  things  of  this  life,  as  evidences  of  God's  pe- 
culiar love,  and  therefore  enjoys  the  giver  in  the 
gift,  which  greatly  increafes  all  his  outward  prof- 
perity.      But  not  to  enlarge  here,  I  proceed  to  fay, 

6.  Another  benefit  arifing  from  drawing  near  to 
God  is,' that  it  produces  calmnefs  and  ferenity  of 
mind  at  all  times,  and  efpecially  in  the  near  viev/ 
and  approach  of  death. 

So  long  as  the  foul  keeps  near  to  God^  it  muft  en- 
joy reft  and  peace.  This,  indeed,  is  implied  in 
what  has  already  been  faid,  and  therefore  need  not 
be  repeated.  But  it  may  be  worth  while  to  con- 
fider  the  benefit  of  this,  in  the  immediate  view  and 
near  approach  of  death.  This  is  a  trying  hour, 
'vhich  fliall  come  upon  and  try  all  flefli  ;  it  is  an 
liour,  when  the  world  and  all  its  enjoyments  can* 

afford 


SERMON      VIIL  107 

sfFord  no  fupport  or  comfort  ;  when  even  the  ficih 
and  the  heart  will  fail  us.  But  the  foul  that  has 
Jived  near  to  God,  and  that  can  now  draw  near  to 
him,  will  remain  calm  and  unmoved.  Death  will 
be  dripped  of  its  terrors,  and  the  foul  triumphantly 
fay,  "Though  I  walk  through  the  valley  of  the 
fhadow  of  death,  I  will  fsar  no  evil,  for  thou.  Lord, 
art  with  me.  O  death  !  where  is  thy  fling  ?  O 
grave!  where  is  thy  vi6lory  ?"  Mark  the  perfe6l 
man,  and  behold  the  upright ;  for  the  end  of  that 
man  is  peace.     I  may  add, 

7.  Drawing  near  to  God  in   his  worfhipand  fer- 
vice  here,  and  in  thofe  holy  exercifes  of  heart,  in  . 
which  communion  with  him  confills,  will  fit  the 
foul  for  heaven. 

The  happinefs  of  heaven,  we  know,  confifts  in 
being  near  to  God,  and  in  thofe  holy  exercifes  of 
heart,  which  are  put  forth,  in  worfhipping  him  in 
ipirit  and  truth.  Now,  it  is  evident,  that  the  foul 
which  truly  draws  near  to  God  in  this  life,  is 
in  fome  meafure  wrought  to  a  fitrefs  for  heaven* 
Hence  fays  the  apoftle, "  He  who  hath  wrought  us, 
for  the  felf  fame  thing  is  God,  who  hath  alfo  given 
us  the  earneft  of  the  fpirit  ;"  that  is,  the  firft  fruits 
of  the  heavenly  Canaan.  It  is  true,  indeed,  that 
the  nearnefs  to  God,  which  any  enjoy  in  this  life,  is 
at  bed  very  imperfect  and  often  interrupted.  But 
he  who  has  begun  a  good   work  in    any  foul,  will 

carry  it  on  until,  and  complete  it  at,  the   day   of 
Chrift.     And  the  nearer  we   live   to   God   in   this 

H  2  world. 


2<53  SERMON       VIIL 

ivorld,  the  greater  will  be  our  preparation  todwelt^ 
with  him  forever,  in  the  world  to  come. 

What  now  remains  is  to  improve  the  fubje£l. 

1.  Is  it  a  thing  fogood  in  itfelf.  To  pleafing  and 
advantageous  to  the  foul,  to  draw  near  to  God  ? 
then  what  reafon,  what  encouragement  have  we  to 
draw  near  to  God,  and  live  in  communion  with  him! 

Surely  the  pfalmift  might  well  fay,  "  It  is  good 
for  me  to  draw  near  to  God  3"  and  with  equal  pro- 
priety may  we  fay  the  fame.     But,  alas  !  how  few 
are  there,  who  are  at  all  acquainted  with  this  hap- 
pinefs  ?  The   generality  of  the  world  choofe  to  be 
at  a  diftance  from  God,  and  defire  not  the  knowl- 
edge of  him  or  of  his  ways.    They  have  never  tailed 
that  the  Lord  is  gracious.     But    even  thofe,  who 
have  known  fomething  of  what  it  is,  to  draw  near 
to  God,  are  not  careful,  as  they  ought  to  be,  to 
live  near  him.     Alas !  my    chriftian    friends,  how 
ihamefully,  hov7  criminally  negligent  and  indifferent 
are  we  in  this  refpeft.     Are  we  not  too  indifferent  a- 
bout  the  means  of  drawing  near  to  God  ?  Do  w^e 
not  many  times  feel  cold  and  indifferent  about  the 
public  worfhip  and  ordinances  of  God,  which  he 
has  inllituted  and  appointed,  as    mediums,  by  and 
through  which,  we  may  draw  near  to  him  ?  And 
when  we  attend  upon  thefe  means  of  grace,  are 
we  not  too  indifferent,  whether  we  get  near  to  God 
and  enjoy  him,  or  not  ?  Do  our  fouls  hunger  and 
thirft  after  God,  and  after  the  times  and  feafons  of 
drawing  near  to  him,  in  public  and  private  worfhip, 

as 


SERMON      VIII,  1^9 

as  our  bodies  do  for  their  daily  meals  ?  Or  as  we 
do  to  converfe  with  our  befl  friends  ?  Surely  if  we 
prized  the  happy  privilege  as  we  ought,  we  fhould 
often  be  impatient  for  the  time  of  drawing  near  to 
God.  God  condefcends,  not  only  to  allow  us,  but 
even  to  invite  us,  to  draw  near  to  him.  And 
Chrill  fpcaki  of  aiunif"S^^i^g  himfelf  to  his  friends, 
as  he  does  noc  to  the  world  ;  and  fays,  "  If  any  man 
love  me,  he  will  keep  my  words  ;  and  my  Father 
will  love  him,  and  we  will  come  unto  him,  and 
make  our  abode  with  him  !"  Kappy  foul  !  in 
whom  God  and  Chrift  dwell  1  And  fhould  we  not 
delire,  fhould  we  not  feek  afier  God,  when  the 
pleafure  and  delight,  when  the  benefits  and  advan- 
tages, are  fo  many  and  fo  great  ?  And  when  God 
and  Chrift  encourage  and  invite  us  to  it  ?  Could 
we  always  keep  near  to  God,  what  a  fource  of  de- 
light fliould  we  enjoy  !  It  would  not  be  in  the  pow- 
er of  earth  or  hell  to  difturb  our  peace  and  reft. 
If  through  the  infirmity  of  the  flefli,  we  fometimes 
depart  from  God,  let  us  think  on  our  ways,  and 
make  hafte,  and  delay  not  to  return  to  him,  Lee 
us  remember,  that  we  arc  daily  drawing  nearer  to  that 
heavenly  reft,  where  our  fouls  hope  and  expert  ev- 
er to  live  near  to  God,  to  dwell  fore\'er  with  hinip 
to  behold  his  face  in  rightcoufnefs,  and  to  be  fat- 
isfied  with  his  likenefs.  Let  us  be  concerned, 
then,  to  live  nearer  to  him  now,  that  we  may  be 
vthe  better  prepared  for  heaven,  and  have  clearer 
and  ftronger  evidence  of  our  right  and  title  to  it. 

H  3  :?.  If 


iio  SERMON       VIII. 

2.  If  tbere  be  fo  much  pleafure  and  delight  in 
drawing  near  to  God  in  his  worfliip  and  ordi- 
nances now.  and  fuch  benefit  and  advantages  from 
it  here,  how  great  muft  the  happinefs  of  heaven  be  ! 
There  are  fome  favored  and  happy  moments,  when 
the  real  chriftian  enjoys  heavenly  delight ;  when 
he  gets  fo  near  to  God, -and  has  fach  pleafing  views 
of  his  charaQer,  fuch  near  and  intimate  commun- 
ion with  him,  and  fuch  hvely  manifeftations  and 
communications  of  his  grace,  that  he  even  longs  to 
be  abfent  from  the  body,  that  he  may  be  prefent 
with  the  Lord.  But  thefe  are  (hort  and  momentary 
feafons  ;  they  are  foon  interrupted.  ,But  the  hap- 
pinefs of  heaven  is  far  fuperior,  and  it  is  conftant 
and  durable.  In  this  life,  our  enjoyment  of  God 
is  imperfe6t  at  beft,  and  of  very  fliort  and  uncer- 
tain continuance  ;  but  there  it  is  perfect  and  ever- 
Jading.  Here  we  fee  as  through  a  glaf>  darkly  ; 
but  there  face  to  face  !  Here  we  fee  but  in  part, 
and  know  but  in  part ;  but  there  we  fiiall  fee  as 
•  we  are  feen,  and  know  as  we  are  known  !  As  it  is 
happy  to  be  near  God  in  this  life  ;  fo  it  will  be 
unfpeakably  happier  to  be  near  him  in  heaven.  It 
is  more  than  probable,  that  this  is  what  conftitutes 
the  ^:)erfe8:ion  of  the  foul  there  ;  that  this  is  the  rea- 
fon,  wh)  there  is  no  fin  and  no  temptation  there;  diat 
this  isthereafon,whythe  foul  is  perfe6lin  every  grace, 
in  every  virtue,  and  excellence.  ItisfilledwithGod. 
God  has,  indeed,  taken  up  his  everlafting  abode  in 
itj  and  he  conftantly  imparts  of  his  infinite  fulnefs, 

to 


SERMON       VIII.  ill 

to  it.     O  !  how  happy  mud  heaven  be  !  and  how 
truly  bleffed  are  thofe  who  poflefs  it .! 

3.  If  the  greateft  happinefs  that  can  be  enjoyed 
on  earth,  and  all  the  happinefs  of  heaven,  confifts 
in  being  near  to  God  ;  then  how  far  from  happinefs 
muft  thofe  be,  who  are  far  from  God  ! 

The  pfalmifl;  faid,  in  the  verfe  immediately  pre- 
ceding the  text,  "  Lo!  they  that  are  far  from  God 
fliall  pcrifii  ;"  and  then  adds,  "  but  it  is  good  for 
me  to  draw  near  to  God."     Man  was  happy  in  his 
original  flate,  when  he  was  near  to  God  ;  but  as 
foon  as  he   forfook  God,  he  was  plunged  into  a 
flate  of  mifery.     Forfaking  God  is  the  caufe  of  all 
the  mifery  that  is  found  in  the  world  ;  and  this 
world  would  have  been  but  little  better  than  a  hell 
of  mifery,  if  Chrifl:  had  not  come  to  recover  us  to 
God.     The  only  reafon,  why  wicked  men,  who  are 
far  from  God,  are  no  more   miferable  now,  is,  bc- 
caufe  the  things  of  the  world  take  up  their  attention, 
and  pleafe  their  bodily  fenfes.     But  how  complete- 
ly miferable  will  they  be,  when  ftripped  of  all  their' 
worldly  enjoyments,   and  baniilied  forev&r  from 
God  !   Let  thofe,  thenj  who  are  now  ftrangers  to 
God,  and  who  choofe    to  remain  far  from  him 
who,  in  their  hearts  and   condud,  fay  unto  God 
"  Departfromus" — letfuch  rememberhow  dreadful 
it  will  be,  to  be  baniflied  forever  from  God,  by  thofe 
iiwful  words,  «  Depart  from  me,  ye  curfcd,  into  ev- 
.erlafting  firC;  prepared  for  the  devil  and  his  angels." 

H  4  S  E  R  M  O  N 


SERMON     IX, 


The  reftlefs  Soul  refting  in  God» 

P  S  A  L'  M      cxvi.  7. 

Return  unto  thy  rejl,  0  my  foiiL 

1  HERE  is,  in  every  man,  a  certairi 
ibmething,  which  we  ufually  call  the  foul.  This 
we  icnow,  we  feel,  to  be  different  from  thefe 
grofs,  thefe  flefhly  bodies,  which  we  carry  about 
with  us.  It  is  fomething,  which  animates  the  body, 
which  has  a  commanding  influence  over  all  the 
bodily  organs,  and  which  conftantly  prompts  us  tQ 
feek  after  obje6ls,  fuperior  to  all  earthly  enjoy- 
ments, to  fatisfy  its  boundlefs  defires.  This  foul 
of  ours  is  evidently  and  effentially  different  from 
that  fpirit,  which  aduates  brutes.  Their  defires 
are  few,  they  are  eafily  fatisfied,  and  they  are  fat- 
isfied  with  prefent  enjoyments.  But  the  foul  of 
man  is  ever  reftlefs  and  uneafy,  never  fatisfied 
with  prefent  enjoyments,  but  ever  on  the  wing, 
ever  in  purfuit  of  fomething  new.  Even  the  moft 
pleafing  andpromifing  profpefls  deceive  us;  and  fail 

of 


SERMON      IX.  ;ii3 

of  that  fatisfaftionin  the  enjoyment,which  we  expeS- 
ed.  When difappointedof  the  fatisfaQ;iQn5  in  the  en- 
joyment of  any  objedt,  which  pleafed  us  in  expec- 
tation ;  inftead  of  being  convinced,  that  it  is  not 
in  the  power  of  any  earthly  enjoyment  to  fatisfy 
the  defires  of  the  foul,  we  fly  as  eagerly  as  ever  to 
fome  other  objeft,  promidng  ourfelves,  that  we 
flaali  find  that  fatisfa6lion  in  this^  which  every  for- 
mer enjoyment  failed  of  affording  us.  And  thus 
the  mind  wanders,  from  obje8:  to  objeBjfrom  one 
enjoyment  to  another,  in  purfuit  of  what  it  can 
never  obtain,  from  all  the  enjoyments  of  this 
world. 

*'  We  try  new  plcafures,  but  we  feel 
*'  The  inward  thirft  and  torment  ftill." 

There  may,  indeed,  be  fome  fiiort  lived  and 
momentary  fatisfa6lion,  from  the  enjoyment  of 
fome  favorite  obje8;  ;  but  it  is,  at  bed,  but  fliort 
lived  and  momentary  ;  like  the  morning  cloud  and 
early  dew,  it  foon  paffes  aw^ay.  For  the  truth  of 
thefe  obfervations,  I  dare  appeal  to  the  experience  of 
every  one  prefent,  as  w^ell  as  to  the  hiflory  of  man- 
kind, in  every  age  and  in  every  part  of  the  world. 
Sometimes,  indeed,  we  may  find  thofe,  who,  for 
the  prefent  moment,  may  be  difpofed  to  queftion, 
if  not  deny,  this  truth.  They  feem  to  imagine, 
that  they  have  found  the  happinefs,  the  reft,  the 
fatisfadion,  that  they  have  been  in  purfuit  of : 
But  tarry  with  them  a  few  days,  and  you  will  find, 

that  their  funfhine  of  happinefs  begins  to  be  ob- 

feu  red 


114  SERMON      IX. 

fcured  by  intervening  clouds,  and  they  ftill  look 
forward  to  a  brighter  day,  which  they  expe6l  from 
new,  not  from  prefent,  acqiyfitions.  Thus  are 
mankind  in  general,  be  their  prefent  enjoyments 
what  they  may,  like  the  rich  man  in  the  parable, 
whofe  ground  brought  forth  plentifully,  fo  that  he 
had  not  where  to  beftow  his  goods.  He  thought 
within  himfelf  what  to  do ;  and  at  length  refolves, 
I  will  pull  down  my  barns  and  build  greater,  and 
•there  will  I  beftow  my  goods.  And  what  then  ? 
AVhy,  then  I  will  fay  to  my  foul,  Soul,  thou  haft 
much  goods  laid  up  for  many  years;  take  thine 
eafe,  Sec,  Obferve,  notwithftanding  all  his  prefent 
wealth,  notwithftanding  all  his  prefent  pofleffionSj 
he  could  not  be  happy  now  ;  but  when  this  and 
the  other  obje6l  is  obtained,  then  he  fhall  be  hap- 
py. So  it  is  with  all  mankind.  But,  what  fhall 
we  fay  to  thefe  things  ?  Was  man  made  to  be  the 
fport  of  fancy  ?  Was  he  made  only  to  be  deceived 
,  with  the  profpe6l  of  happinefs,  which  can  never  be 
realized  ?  To  be  conftantly  led  about  by  an  ignis 
fatiius^  which  can  never  be  overtaken,  and  which 
will  finally  plunge  him  in  the  ditch  ?  No,  certain- 
ly. This  would  be  a  reflexion  on  his  Maker. 
This  would  be  a  ftate  lefs  defirable  than  that  of  a 
brute,  whofe  defires  indeed  are  fewer,  and  of  a 
much  lower  nature,  and  much  more  eafily  and 
perfeftly  fatisfied.  Some,  perhaps,  may  imagine, 
ihat  it  is  no  matter  whether  a  man's  happinefs  cor?- 
iifts  in  prefent  enjoyments;  or  in  the  pleafing  ex- 
pectation 


SERMON       IX.  115 

pe6latio'n  of  future  good,  which  he  fhall   never 
find  ;  but  can  thisbejuft  ?  Though  it  is  true,  that 
a  man  may  enjoy  grecrt  prefentpleafure,  from  the 
anticipation  of  future  good  ;  yet  will  not  the  pain 
and   the  mortification,  which  arifes  from   blafted 
hopes  and  difappointe^d  expeQations,  nearly  equal, 
if  not  overbalance,  hts  delufivehappinefs  ?  Muft  it 
not  fill  him  with  regret,  to  think  he  has  been   all 
the  time  purfuing  a  Ihadow,  and  catching  at  a 
phantom  ?  Surely,  truth  is  more  eligible  than  falfe- 
hood.     It  would  be  more  eligible  to  defire  lefs, 
and  enjoy  all  that  we  defire  ;  than  to  defire  more, 
and  enjoy  nothing.     It  cannot  be,  therefore,  that 
God  has  made  the  foul  of  man  capable  of  fuch 
vaft  defires,  and  yet  put  it  abfolutely  out   of  his 
power,  ever  to  obtain   that  whicli  will  fatisfy  it. 
There  is  a  reft   that  remaineth   to   the  people  of 
God  ;  there  is  that  which  will  fully  fatisfy  the  de- 
fires  of  an  immortal  foul  ;  there  is  a  hope,  which 
maketh    not   afhamed,  and  which  fhall  be   as  an 
anchor  to  the  foul,  fure  and  fteadfaft.     God  him- 
felf  has  faid,  "  Open  thy  mouth  wide,  and  I  will 
fill  it  ;"  that  is,  Extend  your  defires  as  far  as  you 
pleafe,  and  I  will   fatisfy  them.     But,  in   order  to 
this,  our  defires  mufl:  be  fixed  on  the  right  obje6l; 
we  muft  choofe  the  better  part  ;  we  muft  fet  our 
affeftions  on  things  above  ;  we  muft  look   not  at 
things  leen  and  temporal  ;  but  at  thofe   which  are 
not  feen,  and  which  are  eternal.     We  ought  not  to 
conclude;  that;  becaufe  worldly  obje^ls  and  en- 
joyments 


1x6  SERMON       IX, 

joyments  never  fatisfy,  never  afford  that  happinefs^ 
which  we  promifed  ourfelves  from  them,  but  have 
always  difappointed  our  expe6lations ;  I  fay,  we 
ought  not  from  hence  to  conclude,  that  nothing 
can  fatisfy  the  defires  of  the  foul.  When  we  find 
ourfelves  difappointed  in  our  expectations  from  the 
world,  and  when  we  have  roved,  from  objeQ:  to 
obje6i;3  and  from  one  enjoyment  to  another,  in  the 
purfuit  of  reft,  let  us  then  fay  with  the  pfalmift, 
^'  Return  unto  thy  reft,  O  my  foul."  Here,  then, 
we  may, 

I.  More  particularly  con fider,  that  there  is  an 
object,  on  which  the  foul  may  reft,  or  in  the  en- 
joyment of  which  it  may  find  fatisfa6lion  and  hap- 
pinefs,  equal  to  its  higheft  expectation. 

II.  Shew  what  this  objeO:  is, 

III.  Shew  what  is  implied  in  the  foul's  return- 
ing to  this  reft,  or  how  it  may  do  this. 

I.  Let  us  now  particularly  confider,  that  there 
is  an  objeQ,  on  which  the  foul  may  reft,  or  in  the 
enjoyment  of  which  it  may  find  fatisfadlion  and 
happinefs,  equal  to  its  higheft  expectation. 

And  if  it  be  true,  that  there  is  fuch  an  objeCt,  on 
which  the  foul  may  reft,  and  in  the  enjoyment  of 
which  it  can  find  full  fatisfa£lion,  muft  it  not  be  a 
ple^ifing,  a  delightful  thoughtj  to  the  weary  and 
heavy  laden  foul,  that  has  been  long  on  the  wing, 
flying  from  objeQ:  to  objeB,  in  the  purfuit 
of  reft,  and  yet  finding  none  ?  Surely  it  muft. 
But,  alas  !  how  few   are  there;  who  are  yet  con- 

vincedj 


SERMON      IX.         117 

vinced,  that  they  can  find  no  reft  on  worldly  en- 
joyments ?  Though  they    have   been  a    thoufand 
limes  difappointed  in  their  expe6lations  from  the 
world,  they  will  yet  think,  that  they  fhall  finally 
find  what  they  have  fo  long  been  in  the  purfuit  of. 
But,  if  there  are  any,  who  are  wearied  with   the 
purfuit  of  worldly  happinefs,  and  convinced  that 
real  fatisfadion  cannot  be  had  in  any  of  the  enjoy- 
ments of  this  life,  they  will  rejoice  to  hear,  that 
there  is  an  obJ€6l-5  on  which  the  foul  may  reft,  and 
in  the  enjoyment  of  which  they  may  find  real  hap- 
pinefs.     He,  who  has  formed  the  foul  of  man  with- 
in  him,  and  filled  it  with  vaft  and  boundlefs  defires 
of  happinefs,  has  alfo  formed  a  happinefs  adequate 
to  its  defir^s.     He  has  fet  this  happinefs  before  us. 
He  has  appointed  and  revealed  the  way,  in  which 
we  may  feek  and  find  it.     He  has  faid, "  Afk,  and 
it  fhall    be  given  you  ;  feek,  and  ye  fliall  find  5 
knock,  and  it  fhall  be  opened  unto  you.     Come 
unto  me,  all  ye  that  are  heavy  laden,  and  I  will 
give  you  reft.     Lesrrn  of  me,  and  ye  fhall  find  refl 
unto  your  fouls.'*     But,  the  great  difficulty  is,  vain 
man  would  be  wife,  though  born  like  the  wild  afs's 
colt.     Being  wife  in  his  own  conceit,  he  refufes  to 
hearken  to  the  voice  of  God  ;  he  choofes  to  walk 
in  his  own  ways,  and  to  follow  his  own  devices  ; 
to  walk  in  the  fight  of  his  own  eyes,  and  after  the 
defire  of  his  own  heart.     He  vainly  imagines,  that 
his  own  wifdom  is  fufficient  to  direft  him,  and  that 
he  can  obtain  theobjj^tl:  of  his  wiflies,  by  following 

his 


iiS  "5    E    R    M    O    N       I^. 

his  own  inclinations.     The  great  reafon,  therefore^ 
why  mankind  are  not  happy,  are  not  fatisfied,  and 
their  fouls  at  reft,  is  not  becaufe  there  is  no  relt  for 
the  foul;  it  is  not  becaufe  God  has  formed  defires 
which  cannot  be  fatisfied,  and  hedged  up  the   way 
to  happinefs,  on  purpofe  that  we  might  never  find 
it ;  but,  it  is  owing  to  our  own  perverfenefs  and  obfti- 
nacy  ;  to  our  rejeding  the  counfel  of  God  againft 
ourfelves,  and    placing  our  happinefs    in  things, 
which  can  never  profit,  which  can  never  afford, 
and  which  were  never  dejigned  to  afford,  happi- 
nefs.    Ever  fince  the  fatal  apoflafy  of  mankind 
from  God,  the  hearts  of  the  fons  of  men  have  been 
fully  fet  in  them  to   do  evil.     Our  firft  parents 
learned    difcontentment    with  the  happy    flation, 
which  Divine  Providence  afligned  them  ;  they  af- 
pired  after  independence  and  a  rivalfhip  with  God; 
they   wandered  from  the  path  of  duty,  in  which 
God  had  placed  them;  and  not  only  loft  the  greater 
happinefs  and  reft,  which  they  were  in  purfuit  of, 
but  they  loft  all  that  they  before  poffefTed.     And  all 
their  pofterity  poflefs  the   fame  fpiiit  and  temper, 
and  purfuc  the  wandering  fteps  of  their  firft  pa- 
rents ;  hereby  plainly  proving,   that  they  are  the  * 
children  of  th:  fc,  who,  at  firft,  revolted  from  God, 
and  deferve  the  fame  curfe.     Like  the  prodi:^aI 
fon,  we  are  uneafy  in  our  Father's  houfe  ;  we  dif- 
like   his  authority    and    government  ;  we  cannot 
bear  the  reftraint  of  his  laws  ;  we  figh  and  long  to 
be  releafed.     Like  the  prodigal,  too,  we  forfake 

the 


S   E    :^    M    O    N      IX.  I'l^ 

the  falnefs  of  good,  the  reft,  the  peace,  the  joy  of? 
our  Father's  houfe,  and  wander  in  purfuit  of  for- 
bidden pleafures  ;  we  try  all  the  pleafuresof  fm  ; 
we  even  endeavor  to  fill  our  bellies  with  the  huflcs, 
which  fwine  do  eat.  Wretched  condition  !  pite- 
ous ftate  !  But,  when,  like  the  prodigal,  we  come 
to  ourfelves,  when  we  awake  from  our  vain  and 
delufive  dreams,  to  fee  our  true  ftate,  and  feel  our 
wretchednefs  and  mifery,  and  can  fay  with  him, 
"  In  my  father's  houfe  is  bread  enough  and  to 
fparc,  and  I  perifli  with  hunger;"  that  is,  when  we 
are  led  toreflecl,  that  in  God  there  is  enough,  and 
more  than  enough,  to  fatisfy  all  our  wants  ;  and, 
therefore,  with  him,  refolve,  "  I  will  return  to  my 
father,  and  will  fay,  Father,  I  have  finned  againft 
heaven  and  before  thee,  and  am  no  more  worthy 
to  be  called  thy  fon  ;"  then  we  fhall  find,  as  he  did, 
a  Father  coming  forth  to  meet  us,  ready,  with  open 
arms,  to  receive  us  to  the  bofom  of  his  love,  and 
making  ample  provifion  for  our  future  joy,  reft, 
honor,  and  perfe6l  felicity.  This  leads  us,  in  the 
next  place,  more  particularly, 

II.  To  confider  what  that  obje61;  is,  on  which 
the  weary  foul,  tired  with  the  purfuit  of  happinefs, 
in  the  delufive  pleafures  of  this  life,  may  reft,  and 
in  the  enjoyment  of  which  it  may  be  happy. 

And  what  obje6l,  what  enjoyment  is  there,  that 
can  fatisfy  the  boundlefs  defires  of  an  immortal  foul, 
but  that  which  is  as  boundlefs  as  thofe  defires  ? 
And  where  is  this  objeft  to  be  found  ?  The  depth, 

that 


120  SERMON       IX. 

that  is,  the  depth  of  the  earthy  faith.  It  is  not  in  me 
The  fea   faith.  It  is  not  in  me  !  Every  created  ob- 
je6l  faith.  It  is  not  in  me  !  Thefeareall  finite,  lim- 
ited obje£ls.     God  alone  is  able  to  fill  the  foul  of 
man  ;  he  only  can  give  it  reft,  and  fatisfy  all  its  de- 
lires.     It  is  his  infinite  fulnefs,   that  fills  all  in  all. 
He  has  formed  the  foul  of  man  to  find  reft  and 
happinefs  in  the  enjoyment  of  himfelf ;  and  it  is 
vain  to  expe6l  it  in  the  enjoyment  of  any  other  ob- 
je61:.      Every  objeQ  muft    fail  of  affording  reft 
and  peace  to  the  foul,  in  the  fame  proportion  as  it 
is  foreign  from  God.     And  the  foul  that  has  once 
truly  found  reft  in  God,  will  very  feelingly  adopt 
the  language    of  the  pfalmift,  and  fay,  "  Whom 
have  I  in  heaven  but  thee  ?  and  there  is  none  up- 
on earth,  that  I  defire  befides  thee.     Thou  art  my 
portion,  O  Lord.     O  God,  thou  art  my  God,  early 
will  Ifeek  thee  :  My  foul  thirfteth  for  thee,  my  flefh 
longeth  in  a  dry  and  thirfty  land,  where  no  water  is. 
As  the  hartpanteth  after  the  water  brooks,  fo  my  foul 
panteth  after  thee,  O  God.     My  foul  thirfteth  for 
God,  for  the  living  God  :  When  fhall  I  come  and 
appear  before  God  ?"  Wearied  with  the  delufions 
of  a  vain  world,  the  foul  returns  to  God,  and  finds 
reft  in  him.     This  undoubtedly  is  what  the  pfalm- 
ift intends  by  his   reft,  when  he  fays,  in  our  tcxt^ 
"  Return  unto  thy  reft,  O  my  foul  ;"  for  he  adds, 
"  The   Lord    hath    dealt  bountifully  with    thee." 
He  had  experienced  the  power,  the  goodnefs,  and 
the  allfufficiency  of  God  %  andj  therefore,  would 

renewedly 


SERMON      IX.  121 

reriewedly  repair  to  him,  and  reft  bis  foul  on  him, 
'But  you  may  aik,  Does  not  the  exprellion  of  the 
pfalmift  in  the  text,  "  Return  unto  thy  reft,"  imply, 
that  he  had  wandered  from  this  reft,  or  that  he  did 
not,  at  all  times,  enjoy  reft  and  peace,  joy  and  hap- 
pinefs,  in  God  ?  I  anfwer.  It  undoubtedly  does„ 
The  good  man,  who  has  chofen  God  for  his  por- 
tion, and  who  has  often  found  great  reft  and  com- 
fort in  God,  is  at  beft  but  a  very  imperfect  crea- 
ture ;  he  is  fandified  but  in  part  ;  his  flefli  lufteth 
figainft  his  fpirit  ;  he  often  wanders  from  God,  his 
fupreme  obje6l ;  the  world,  with  its  delufive  charms, 
for  the  prefent  moment,  captivate  his  too  thought- 
lefs  heart,  and  he  fets  his  affections  on  earthly  en- 
joyments,  and  forgets  that  he  cannot  find  reft  in 
himfelf.  But,  foonlie  perceives,  that  he  has  wan- 
dered from  bis  reft,  and  is  impatient  until  he  returns. 
He  will,  therefore,  often  find  occafion  to  fay,  "  Re- 
turn unto  thy  reft,  O  my  foul."  This  is  owing, 
not  to  any  infufficiency  in  God,  the  obje6l  on 
which  his  foul  refts,  to  afford  him  perfe6l,  perpet- 
ual, and  undifturbed  reft  and  felicity  ;  but  to  his 
own  imperfetlion,  to  his  wandering,  roving  heart. 
In  God,  there  is  enough  to  fatisfy  every  defire  of 
every  reftlefs  foul  ;  and  of  his  fulnefs  we  may  all 
receive,  even  grace  for  grace.  He  is  a  fountain 
open,  not  ftiut  up  and  fealed  ;  he  is  a  never  failing 
good,  to  all  that  truft  in  him  ;  he  is  a  fure  founda- 
tion. Hence  we  read,  "  They  that  wait  upon  the 
Lord  fhall  be  as  mount  Zion,  which  can  never  be 

I  moved." 


iiz  S    E   R    M    O     N       IX. 

moved."     And  again,  ''  Thou   wilt  keep  him  m 
perfcB  peace,'  whofe  mind  is  flayed  on  thee."     In 
proportion  as  the  afFeQions  of  the  heart  are  placed 
on  God,  in  the  fame  proportion  does  the  foul  find 
refl  and  peace  in  him.     But  it  is  far  otherwife  with 
refpe6l  to  earthly  things  ;  for,  in  proportion  as  our 
affe6lions  are  placed  on  them,  the  greater  our  anx- 
iety and  uneafinefs  will   be.     He,  who  refls  his 
foul  on  God,  will  find  all  peace,  joy  and  comfort, 
it  was  this  that  made  the    pfalmift  refolve  ever  to 
wait  on  God  ;  at  all  times  to  trufl:    in   him.     It 
was  this  that  calmed  all  his  fears,  that  ftilled  the  tu- 
mult of  his  ruffled  mind,  that  filled  him  with  fuch 
undaunted  confidence  and  courage,  and  that  made 
him  cxprefs    himfelf  in   fuch  language  as    this  : 
"  The  Lord  is  my  light  and  my  falvation  ;  whom 
Ihall  I  fear  ?  The  Lord  is  the  flrength  of  my  life; 
of  whom  ihall  I  be  afraid  ?  Though  an  hoft  en- 
camp againfl  me^  yet  will  I  not   fear.     God  is 
our   refuge  and  llrength,  a  very  prefent  help  in 
trouble;  therefore  will  we  not  fear,  though  the  earth 
be  removed,  and  though  the  mountains  be  carried 
into  the  fea.      Yea^  though  I  walk  through  the 
valley  of  tke  fhadow  of  death,  I  will  fear  no  evil, 
for  thou  art  with  me."     Thus  may  the  foul,  that 
truly  refls  on  God,  make  her  boall  in  the  Lord  ;  for 
God  himfelf  fpeaks  peace  to  fuch  a  foul.     ''  Fear 
ihoQ  not,  faith  God,  for  I  am  with  thee  ;  be  not 
difmayed,  I  am  thy  God.     My  grace  is  fufficient 
Ibr  thee  ;  my  flrength  is  made  perfe6l  in  weaknefs^ 


Sermon    ix.         123 

An  things  are  yours,  whether  Paul,  or  Apollos,  or 
Cephas,  or  the  world,  or  life^  or  death,  or  things 
prefent,  or  things  to  come,  all  are  yours,  and  ye 
are  Chrift's,  and  Chrift  is  God's.'*  Is  it  not,  then, 
abundantly  evident,  that  the  weary  foul  may  at  all 
times  reft  on  God  ?  And  that  he  is  the  onlyobjeQl:, 
which  can  afford  perfect  reft  and  peace  to  the 
foul? 


Xz  SERMON 


3    E   R   M   O    N      X 


The  reftlefs  Soul  refting  on  God. 

rSALM  cxvl.  7. 

Reiurn  unto  thy  rejl^  0  my  foul. 

Should  I  be  fo  happy,  in  this  difcourfeg 
as  to  find  any  reftlefs,  weary,  heavy  laden  foulj 
\v4iich  longs  to  find  reft,  to  find  fomething  on 
%vhich  it  can  fafely  and  calmly  repofe  itfelf;  I 
may  be  fure  of  the  attention  of  fuch  an  one,  to 
what  I  have  yet  to  offer  on  this  fubjecl.  And 
may  I  not  alfo  expeQ  the  attention  of  fuch  as 
have  already  returned  to  God,  and  found  reft  in 
him  ?  Such,  I  am  fure,  will  feel  a  fatisfa6lion  in 
being  confirmed  in  that  reft  and  peace,  which  they 
enjoy  ;  yea,  they  will  often  find  it  neceffary  to 
call  home  their  wandering  affeBions,  and  to  fay 
with  the  pfalmift,  "  Return  unto  thy  reft,  O  my 
foul." 

We  have  already  confidered,  that  there  is  an 
obje(5l  (and  O  !  remember  that  there  is  but  one) 
on  which  the  foul  may  reft,  and  in  the  enjoyment 


of 


S    E    R    M    O-'N'     X.  'i^s 

of  whiclij  it  may  find  fatisfaQion  and  happinefsj 
equal  to  its  mod  enlarged  defires  and  highefl  ex- 
pedations.  We  have  alfo  confidered,  that  this 
objc6l  is  God  ;  that  he  who  formed  the  foul,  who 
made  it  to  be  happy  in'  the  enjoyment  of  himfelf, 
that  he  alofie,  can  fatisfyits  defires  and  give  it 
reft.  Are  you  convinced  of  the  truth  of  thefe 
obfervations  ?  And  are  yod  defirous  of  inquiring 
how  you  fliall  go  to  God,  in  fuch  a  way  and  man- 
ner, as  to  find  reft  and  peace,  joy  and  coni- 
fort  in  him  ?  It  fliall  be  my  endeavor  to  anfwer 
your  inquiry,  while  I  proceed  to  the  third  thing 
propofed  from  the  f^ibjeQ,  which  was, 

111.  To  fhow  what  is  implied  in  the  foul's  re- 
turning to  this  reft,  or  how  it  may  do  this. 

The  inquiry  is  important  ;  and  the  more  fo,  be- 
caufe  many  quiet  themfelves  with  a  falfe  reft,  and 
peace,  which  will  fail  them,  at  a  time  when  they  mofi: 
of  all  will  need  it.  Many  imagine,  that  they  have 
reft  in  God,  while  they  are  indeed  rcfling  on  oth- 
er objeQs.  Let  us  beware,  that  we  do  not  de- 
ceive ourfelves  with  a  vain  hope.  If  I  am  not 
deceived,  the  fubje61:,  which  we  have  already  been 
confidering,  or  what  was  faid  in  the  laft  difcourfe, 
will  help  us  to  anfwer  this  important  inquiry.  The 
foul  of  man,  we  have  obferved,  is  full  of  reftlefs 
defires  ;  it  flies  from  object  to  obje6l,  in  purfuit 
of  fatisfa8ion,  comfort,  or  happinefs.  This,  I 
think,  every  one  will  readily  acknowledge  from 
h;s  own  experience.  And  he  muft;  at  the  fame 
^  I  3  time, 


126  S    E    R    M    O    N       X. 

time,  as  readily  acknowledge,  that  that  objecl,  op 
enjoyment,  to  which  the  foul  flies  for  comfort, 
has  the  afFetSlions  of  the  heart,  or  has  its  love.  It 
is  only  by  the  affcQions,  that  the  foul  flies  to  any 
objeft.  Intheexercifeof  hope,  defire,  love,  confi- 
dence, &c.  the  foul  refts  on  an  obje61:;  and  in 
proportion  as  thefe  exercifes  centre  in,  or  are  fix- 
ed upon,  any  obje£l,  in  the  fame  proportion  does 
the  foul  fly  to,  or  reft  upon,  that  objeft.  This 
being  allowed  (which  certainly  cannot  be  denied) 
it  is  evident, 

1.  That  the  foul's  returning  to  God,  as  its  reft,  nrjufl 
imply,  that  the  afFe6tions  of  the  foul,  its  defire,hope, 
love,  joy,  and  confidence,  are  placed  on  him. 

Love  is,  indeed,  the  leading  and  governing  af- 
fe6lion  of  the  foul  ;  it  neceffarily  carries  all  the 
afteBions  of  the  heart  along  with  it,  to  the  obje6l 
on  which  it  refts.  The  obje6l5  which  we  love,  is 
certainly  the  obje6l  of  our  defire  ;  we  never  de- 
fire  what  we  do  not  love.  Hope,  alfo,  attends  on 
love  ;  for  what  we  love,  that  we  hope  for  ;  nor 
do  wc  ever  rejoice,  or  put  confidence  in  any  ob- 
jc6l,  which  we  do  not  love.  Indeed,  all  thefe  ex- 
ercifes of  hope,  defire,  joy,  and  confidence,  are 
but  modifications  of  love,  or  love  varioufly  ex- 
preffed.  So  that  love  and  affeftion  are  common- 
ly ufed  to  fignify  the  (ame  thing.  Love,  alfo, 
commands  thofe  exercifes  of  the  heart,  which  are 
oppofed  to  it,  fuch  as  fear,  dread,  abhorrence,  &c. 
For  the  only  reafon  why  we  fear^  h  becaufe  w? 

loye  ^ 


SERMON        X,  i-27 

lave ;  not  becaufe  we  love  and  fear  the  fame  ob«- 
je£l ;  but  becaufe,  when  we  love  any  objeG:,  then 
we  are  afraid  of  every  thing,  that  will  rob  us  of, 
or  prevent  our  obtaining  or  enjoying  that  obje6b. 
We  never  fear  lofing  any  thing,  which  we  do  not 
love  ;  nor  dread  any  thing,  but  what  is  oppofed 
to  the  objedl,  on  which  our  love  is  placed.     In 
proportion  to  our  love  of  any  obje6l,  in  the  fame 
proportion  will  be  our  fear,  our  dread,  our  abhor- 
rence of   every   thing,  that  oppofes  that   obje6l. 
Love,  therefore,  is  the  leading,  governing  affec- 
tion of  the  foul  ;  it  is  in  the  exercife  of  this  affec- 
tion,   properly    fpcaking,    that  the  foul  refts  on 
any  object.     Hence  it  is  evident,  that  in  order  to 
the  foul's  refting  on  God,  its  fupreme  love  mufl 
be  placed  on  him.     In  the  fame  proportion  as  we 
love  God,  we  fliall  reft  on  him,  we  fhall  place  our 
hopes,    defires,    joys,    and    confidence    in    him. 
Hence  pious  men  made  thofe  warm,  pathetic  ex- 
preflions  of  love  to  God,  which  we  mentioned,  in 
the  laft  difcourfe  :  "  Whom  have  I  in  heaven,  but 
God  r  Sec.  Sec,     The  foul  can  never  return  to  God, 
as  its  reft,  can  never  find  real  joy  and   comfort, 
peace  and  happinefs  in  God,  whilfl  it  loves  othei 
objeBs  and  enjoyments  more  than  God.     Hence  it 
is,  that  God  has  faid,  "  There  is  no  peace  to   the 
wicked  ;  the  wicked  are  like  the  troubled   fea, 
when  it  cannot  reft,  whofe  waters  caft  up  mire  and 
dirt."     Before  the    foul    can  ever  return  to  God, 
and  reft  on  him.  it  muft,  Jikc  the  returning  prodi- 

1  4  galj 


128  S    E    R    M    O    N        X. 

oal,  bebiousht  to  a  fenfe  of  its  wretcbednefs  and 
mifery  ;  it  mud  fee  itfelf  reduced  to  the  great- 
eft  extremity  ;  muftfee  tbat  it  bas  been  feekingfor 
reft  and  happinefs,  wbere  it  can  never  be  found  ; 
it  muft  feel  its  affedions  returning  home  to  its  long 
forfaken  Father,  and  rejoicing  in  bis  perfedion 
and  government.  Then,  and  then  only,  can  the 
foul  reft  on  God.  In  this  way,  whofoever  cometh 
fo  him  (hall  find  reft. 

2.  Returning  to  God,  as  our  reft,  muft  imply  a 
free,  full,  entire,  and  cheerful  fubmifiion  to  his  will. 

The  foul  can  never  reft  itfelf  on  God,  until  it 

cheerfully  acquiefces  in  his  will.    Reft  muft  necefla- 

rily  imply  a  calm,  quiet,  peaceable  ftate  ;  but  this 

is  certainly  inconfiftent  with  an  uneafy.  difcontent- 

ed,  troubled  mind.     There  can  be  no  reft  in  Godg 

or  in  any  thing  elfe,  while  the  heart  feels  a  difpofi- 

tion  to  murmur  or  complain,  or  to  be  in  any  meaf- 

ure  unwilling  to  fubmit  to  the  will  of  God.     The 

moment  fuch  a  difpofition  arifes  in  the   heart,  the 

reft  of  the    foul  is    difturbed.     This  is  the  great 

caufe  of  all  that  finful  departure  of  mankind  from 

GodjAn  unwillingnefs  to  fubmit  to  his  authority  and 

government.     When,  therefore,  the  foul  returns  to 

God,  as  its  reft,  it  comes  and  makes  a  cheerful  and 

entire  fubmifiion  of  itfelf,  and  its  all,  to  the  will  of 

God.     It  rejoices  in  the  univerfal  dominion  and 

government  of  the  Diety  }  it  is  pleafed  with  the 

thought  of  being  refigned  to  his  will.    There  can  be 

ijo  true  love  to  God;  without  a  love  of  fubmifiion 

to 


SERMON        X.  129 

to  his  will,  bis  authority,  and  fuperintendcncy.  In 
proportion  as  we  are  uneafy  and  difcontented  with 
the  will  of  God,  ourloVe  to  him  abates.  It  is  un- 
doubtedly true,  that  the  befl  of  men,  eVen  thofe 
who  enjoy  the  greateft  reft  in  God,  do  fomctimes 
feel  a  degree  of  reluBance  at  complying  with  the 
will  of  God  ;  murmuring  thoughts  may  arife  ;  the 
paflions  not  fubdued  may  rebel.  But  wbqn  this  is; 
the  cafe,  their  reft  and  peace  are  didurbed,  nor 
can  they  become  calm  and  quiet,  and  enjoy  reft, 
until  they  return  to  God,  in  a  way  of  unfeigned 
fubmiflion  to  his  all  perfe6l  will,  and  give  up  all  to 
his  difpofal.     I  may  add, 

3.  Returning  to  God,  as  our  reft,  farther  implies 
faith  in  the  Lord  Jufus  Chrift,  which  is  the  only 
way  of  reconciliation  between  God  and  man. 

It  is  only  through  Chrift,  and  by  faith  in  him, 
that  the  foul  can  reft  in  God.  He  is  the  way,  the 
truth,  and  the  life,  and  no  man  cometh  unto  the 
Father,  but  by  him.  He  is  our  peace,  who  hath 
made  peace  for  us.  Through  the  all  atoning  merits 
of  his  blood,  God  is  willing  to  receive  returning 
prodigals.  And  in  the  belief  of  this,  the  foul  re- 
turns to  God,  and  refts  on  him.  This  faith,  alfo, 
includes  a  belief  of  the  divine  promifes  to  the  pen- 
itent (inner  ;  a  reliance  and  confidence  in  God, 
that  he  will  fulfil  his  word,  on  which  he  has  caufed 
him  to  hope.  In  this  way,  tiie  word  and  promifes 
of  God  lead  the  foul  to  reft.  But  when  the  chrif- 
^ian  fuffers  his  faith  to  fail;  when  he  becomes  flow 

of 


t^Q  S    E    R    M    ON       X. 

of  heart  to  believe  ;  his  reft  is  interrupted  anddit 
turbed,  nor  can  he  recover  it,  until  his  faith  is  con- 
firmed and  eftabliflied,  and  he  exercifes  a  lively 
and  unfhaken  confidence  in  God. 

Becaufe  of  the  imperfedion  of  the  beft  of  men, 
in  this  hfe,  on  account  of  the  remainders  of  fin 
within  them,  and  the  lulling  of  the  flefh  againft  the 
fpiril,  there  is  no  Tlich  thing  as  fettled  reft,  in  the 
prefent  ftat-e  ;  the  beft  of  men  will  frequently  have 
occalion  to  call  home  their  wandering  affedions, 
imd  fay,  "  Return  unto  thy  reft,  O  my  foul."  But 
the  more  our  hearts  are  filled  with  love  to  God, 
and  the  more  we  are  refigned  to  the  will  of  God, 
the  greater  our  reft  and  peace  will  be,  and  nothing 
but  a  departure  from  God  can  difturb  this  reft. 
There  is,  therefore,  every  inducement  to  return 
onto  God,  as  our  reft,  that  there  could  be,  if  per- 
ied:,  undifturbed  reft  was  the  confequence  ;  for  it 
will  really  be  fo,  in  proportion  to  our  love  and 
fubjeBion  to  God.  And  in  this  way  only  can  the 
foul  be  trained  up  to  a  fitnefs  for  that  ftate  of  perr- 
feQ,  uninterrupted,  never  ceafing  reft  and  felicity, 
which  is  refervcd  for  the  faints  in  Zion  above,  and 
which  certainly  confifts  in  the  moft  ardent  love  to 
God,  and  the  moft  perfe6l  and  entire  fubjedion 
to  his  will.  Tlie  nearer  we  refemble  the  blefled 
fpirits  above,  in  the  temper  and  difpofition  of  our 
hearts,  the  more  we  fhall  partake  of  their  reft  and 
felicity  ;  the  greater  will  be  our  evidence  of  our 
right  and  title  to  their  joy^;  the  more  fti^l  we  re- 
joice 


SERMON       X,  134 

joice  in  the  hope  of  the  glory  of  God  ;  and  th.fi 
rnore  fenfibly  fhall  we  feel  and  fay  with  the  pfalni- 
ift,  «  I  fhall  be  fatisfied,  when  I  awake  in  thy  like- 
pefs." 

IMPROVEMENT. 

%.  The  fubjefl  naturally  leads  us  to  refle£l,  how 
wifely  God  has  ordered  it,  that  men  fhould  find  fo 
little  happinefs,  and  meet  with  fo  many  difappoint- 
ments,  troubles  and  afflidlions,  in  this  world. 

We  are  ready,  many  times,  to  wonder,  why  there 
}s  fo  little  happinefs,  and  fo  many  troubles,  in  this 
life.  We  are  too  often  ready  to  complain  of  the 
little  comfort,  and  of  the  many  trials,  troubles,  and 
afflidlions,  which  we  here  meet  with  ;  and  when 
pur  moft  pleafing  hopes  are  difappointed,  and  our 
moft  flattering  expeBations  are  blafted,  we  are  too 
apt  to  think  that  ours  is  a  hard  lot.  But,  what  are 
thefe  hopes  and  expeBations,  which  we  complain 
of  as  difappointed  ?  What  are  tbefe  troubles  and 
affliBions,  which  are  fo  hard  and  tedious  to  be 
borne  ?  Are  they  not  all  worldly  ?  And  why  have 
thefe  things  been  fuch  troubles  and  difappoint- 
inents  to  us  ?  Was  it  not  becaufe  we  fet  our  afFec- 
tions  too  much  upon  them,  and  promifed  ourfelves 
cnore  from  them  than,  in  the  nature  of  things,  they 
could  afford?  The  truth  is,  notwithftandingall  the  dif- 
^ppointmentSjtroubleSjand  affiiBions,which  we  meet 
"V?ith,  in  this  life  ;  notwithfianding  our  experience 

of 


i32  SERMON        X. 

of  the  fnfufficiency  of  all  worldly  enjoyments,  to 
afford  us  reft  and  happinefs,  yet  we  do  fly  to  them 
for  reft,  and  endeavor  to  repofe  ourfelves  on  ihemo 
It  is  wife,  therefore,  it  is  kind  in  God,  to  order 
that  thefe  things  fhould  difappoint  us,  that  thereby 
we  might  be  led  to  feek-  for  that  reft  and  that 
happinefs,  which  he  defigned  and  fitted  us  for  ; 
and  that  we  might  feek  it  now^,  while  there  is  an 
opportunity  to  obtain  it.  Indeed,  it  is  impoflible, 
in  the  nature  of  things,  that  earthly  dbjeBs  fhould 
fatisfy  the  defires  of  a  rational  and  immortal  foul, 
which  is  formed  to  enjoy  reft  in  God.  To  com- 
plain, therefore,  becaufe  the  world  does  not 
make  us  happy,  or  becaufe  we  cannot  derive 
happinefs  from  it,  is  to  complain,  that  we  were 
made  men,  that  we  were  not  made  brutes.  Could 
the  world  deceive  us,  could  it  difappoint  our  hopes 
and  expedations,  if  we  did  not  fet  our  affedlions 
too  much  upon  it  ?  Should  we  complain  of  it,  if 
our  fouls  fought  for  reft  only  in  God  ?  No,  cer- 
tainly. Is  it  not  then  wifely  ordered  of  God,  that 
we  fliould  find  fo  little  happinefs,  and  meet  mih 
fo  many  difappointments,  troubles,  and  even  vex- 
ations, from  the  world,  that  fo  vre  might  be  led  to 
reft  in  God  only  ?  If  men  could  find  reft  and 
peace,  joy  and  felicity,  in  this  world,  they  never 
would  feek  the  heavenly  reft.  What  then  muft 
become  cf  the  foul,  when  ft  ripped  of  all  its  world- 
ly enjoyments  ;  when  it  quitted  the  prefent  ftate, 
and  entered  the  world  of  fpirits  ?^et  us,  then, 

inftead 


S    E.  R    M    O    N        X.  13I 

.  inftead  of  complaining,  that  the  world  is  full  of 
trouble,  difappointment,  and  forrow,  be  thankful 
to  God,  that  he  is,  in  this  way,  weaning  us  from  the 
world  ;  and  lei  us  be  concerned  fo  to  improve 
thefe  things,  as  that  we  may  thereby  be  led  to  Godj 
and  reft  ourfelves  on  him. 

2.  Let  us  learn  the  true  and  only  proper  ufe  of 
worldly  enjoyments,  nanriely,  to  lead  us  to  God, 
the  fupreme  Source  of  reft  and  blelTednefs. 

As  comforts  and  conveniences  here,  we  fhould 
receive  them  as  evidences  of  the  goodnefs  of  God. 
They  may  fcrve,  in  this  way,  to  lead  our  hearts  to 
the  Fountain  of  all  good.  They  may  help  us  the 
better  to  ferve  God,  and  prepare  us  for  the  heaven- 
ly reft.  But  they  iliould  never  have  our  heai-ts  ; 
we  ftiould  never  place  pur  happiriefs  in  them,  or 
attempt  to  reft  our  fouls  upon  them'.  It  is  our 
own  flattering  expedations,  which  deceive  and  dif- 
appoint  us.  The  fault  is  not  in  the  world,  or  the 
things  of  it  ;  they  anfwer  all  the  ends  for  whicli 
they  were  defigncd.  The  fault  is  in  ourfelves  ; 
we  deceive  ourfelves  ;  we  prepare  difappointmefits 
and  forrows,  troubles  and  affli6lions,  for  ourfelves, 
by  overvaluing  the  world,  and  promifing  ourfelves 
that  from  it,  which  it  was  never  defigned  to  give 
us,  and  which  it  never  can  afford. 

3.  Let  none  blame  God,  if  they  are  not  happy, 
if  they  do  not  enjoy  reft  and  peace. 

This  men  are  difpofed  to  do  ;  but  it  is  infinitely 
iMireafonable.,^  «  The  fooliflinefs  of  man  pervert- 

eth 


i34  S    E    R    M    O    N       X. 

cth  his  \vay5  and  his  heart  fretteth  againft  the* 
Lard."  God  has  formed  the  foul  of  manjnot  on- 
ly with  defifes  of  happinefs,  but  with  a  capacity  of 
obtaining  and  enjoying  happinefs ;  and  this  a  hap-- 
pinefs  not  mean,  low,  and  contemptible,  like  that 
of  brutes  ;  but  a  happinefs  divine  and  Godlike, 
truly  worthy  of  a  rational  and  immortal  mind. 
He  has  alfo  kindly  and  plainly  told  us  what  this 
happinefs  is^  and  wherein  it  confifts.  And  he  has 
opened  a  way  for  our  attainment  and  enjoyment 
of  it.  When  we  had  forfeited  and  loft  it,  and  might 
juftly  have  been  left  to  perifh  in  our  mifery,  he  fent 
bis  own  Son  to  recover  it  far  us,  and  his  Holy 
Spirit  to  lead  and  guide  us  to  it ;  and  he  ufes  ev- 
ery argument  and  motive  with  us,  to  perfuade  us 
to  feek  after  it.  If,  therefore,  we  finally  mifs  of  it, 
it  muft  be  owing  to  our  own  wilful,  perverfe  and 
obftinate  refufal  of  it.  It  muft  be  becaufe  we  feek 
it  in  wrong  objedls,  and  in  fuch  a  way.  as  it  can 
never  be  obtained.  It  concerns  all,  therefore, 
now  to  make  a  wife  and  happy  choice.     Wherefore, 

4.  Let  every  foul  be  perfuaded  to  reft  in  God. 

Let  us  return  to  him  as  our  only  reft.  We 
have,  like  prodigals,  forfaken  our  heavenly  Father, 
in  whom  alone  we  can  enjoy  reft.  We  have  tried 
the  world,  its  enjoyments  and  pleafures,  enough  to 
convince  us,  if  we  will  a6lhke  rational  beings,  that 
there  is  no  reft  to  be  found  in  thefe  things.  Let 
each  of  us,  then,  ferioufly  and  folemnly  call  upon 
our  fouls,  and  fay,  «  Return   unto  thy  reft,  O  my 

foul;' 


S    E    R    M    O    N       X.  133 

foul."  Let  us  return  to  God,  as  our  only  reft;  and 
let  us  carefully  remember  what  is  implied  in  doing 
this.  There  are  many,  who  feed  to  be  convinced 
-of  the  neceflity  of  returning  to  God  for  reft ;  and  yet 
they  ftop  ftiort  of  him.  They  reft  upon  religious 
duties  ;  they  betake  themfclves  to  prayer,  and  oth- 
er devotional  exercifes,  and  here  they  reft,  here 
they  ftop.  But,  methinks  forae  may  be  ready  to 
fay,  Is  not  this  the  way  to  return  to  God,  in  the 
performance  of  religious  duties  ?  I  fay,  that  barely 
to  perform  the  external  duties  of  religion  is  not 
returning  to  God  ;  yet  the  pious  foul  does  often 
return  to  God  in  the  performance  of  thefe  duties. 
But  then  it  does  not  reft  upon  the  duty,  but  upon 
God,  to  whom  it  draws  near  in  duty.  Hypocrites 
reft  upon  the  religious  duties,  which  they  perform, 
not  on  God  ;  but  the  truly  gracious  foul  refls 
on  God,  in  the  exercife  of  holy  love,  and  ua- 
feigned  fubmiftion,  and  lively  faith  ;  and  thefe  ex- 
ercifes are  not  only  exprefted,  but  many  times  a- 
w^kcned,  excited,  and  ftirred  up,  by  the  perform- 
ance of  religious  duties.  In  order,  therefore,  to 
our  returning  to  God,  it  is  not  enough  that  wefet 
ourfelves  to  perform  theexternal  duties  of  religion*; 
but  the  foul  muft  go  to  God  in  them,  or  they  ace 
all  nothing. 

Not  only  is  it  important  for  thofe,  who  have 
never  yet  returned  to  God,  as  their  reft,  now  to 
do  it ;  left  God,  provoked  by  their  revolt,  fiiould 
fwearin  his  wrath,  that  they  fhall  not  enter  into  his 

reft  : 


X^G  S    E    R    iM    O    N      X. 

reft  :  But  the  real  chriftian,  who  has  heretofore 
fled  for  refuge  to  lay  hold  on  the  hope  fet  before 
him,  \vill  find  occafion  renevvedly  to  do.  it.  The 
pfalmilt,  no  doubt,  was  a  good  man,  before  he  ex- 
preflcd  himfelf  in  the  words  of  the  text.  How  of- 
ten will  the  good  man  find  himfelf  difturbed  by  fears 
fome  evil  to  come  upon  himfelf,  his  family,  his 
vfriends,  or  the  church  of  God  ;  and  perhaps  his 
ibul  will  be  greatly  overwhelmed  and  caft  down 
'within  him  !  How  important  then  will  it  be  for  him 
to  calm  his  fears,  by  faying,  "  Return  unto  thy 
r^ft,  O  my  fouJ  1"  How  often  is  the  good  man  in 
trouble,  on  account  of  fome  worldly  lofles,  afflic- 
tions, or  bereavements,  and  is  ready  to  give  up  him- 
felf to  grief,  and  fay  with  Jacob,  "  All  thefe  things 
,are  againft  me  !"  What  a  happy  efFeft  will  it  have 
for  him  truly  to  f^iy,  "Return  unto  thy  reft,  O  my 
foul  !"  How  often  does  he  find  his  heart  going 
out  in  unreafonabie  defires  after  the  w^orld  !  And 
then  what  reft  will  he  find  in  faying,  "  Return  un- 
to thy  reft,  O  my  foul !"  How  ofien  does  he  find 
himfelf  cold,  reon.ifs,  and  negligent  in  religion  I 
And  then  his  moft  certain  remedy  is,  to  fay,  "  Re- 
turn unto  thy  reft,  O  my  foul."  And  in  that  laft, 
that  greateftj  and  moft  important  trial  in  this  world, 
when  death  fliall  lay  its  cold  hand  upon  him,  when 
his  flefli  and  his  heart  fhall  fail  him,  then  let  him 
fay,  "  Return  unto  thy  reft,  O  my  foul;"  and  his 
foul  'fiiall  be  immediately  admitted  to  that  reft, 
which  remalneth  for  the  people  of  God. 

SERMON 


SERMON     Xi; 


The  Friend  of  God. 

JAMES  ii.   53. 

And  he  was  called  the  friend  of  God, 

1  O  be  efteemed  by  great  and  good  menj 
id  have  their  love  and  friendfhip,  is  an  honor  and 
happinefs,  worthy  of  the  defire  and  purfuit  of  every 
one.  But  to  obtain  the  friendfhip  of  God,  how  much 
rtiore  honorable  is  it  !  How  much  more  to  be  de- 
lire  d  and  fought  after  !  This  is  what  fome  men  have 
obtained,  and  what  all  might  obtain,  if  they  would 
only  feek  it  aright.  Abraham  obtained  this  hon- 
orable character,  that  he  was  called  the  friend  of 
God,  He  was  not  only  called  fo  by  men,  who 
knew  the  intimacy  that  there  was  between  God  and 
him;  but  he  was  called  fo  by  God  himfelf.  Hear 
the  divine  declaration  concerning  him.  *'  But 
thou,  Ifrael,  art  my  fervant,  Jacob,  whom  I  have 
chofen,  the  feed  o{  hhxdhdm  my  friend  "  Friend- 
fhip is  love  ;  it  is  almoft  more  than  love  ;  it  is 
itiore  than  that  cold  and  lifelefs  afFeSion,  which 

K  tnoUt 


S3?  SERMON       XL 

mod  men  feel  for  one  another  ;  it  is  a  warm  and 
benevolent  afFedtion,  which  fubfifts  between  hearts- 
mutually  united^  where  there  is  an  intimacy  of  un- 
ion, where  there  is  a  mutual  interchange  of  love 
and  endearing  benevolent  anions.  Such  friend- 
iliip  can  fubfift  only  between  kindred  fouls  ;  can 
be  found  no  where,  but  in  hearts  formed  for  love. 
There  is  fomething,  which,  in  many  refpe8s,  refem- 
bles  this  friendfhip,  in  a  felfifli  and  wicked  perfon, 
but  it  is  influenced  and  reftri^led  by  mercenary 
motives  ;  and  whenevier  it  appears  to  be  for  the 
perfonal  fafety  or  advantage  of  fuch  a  man,  he  will 
defert  and  forfake,  and  fometimes  betray  his  friend. 
True  friendfhip,  therefore,  is  founded  in-  really  dif- 
interefted  love ;  it  cannot  exid  without  virtuous  af- 
fedlion  ;  it  i^  found  only  in  the  gracious  heart;  it  is 
an  exercife  of  true  Godlike  love  and  benevolence, 
Abraham  was  the  friend  of  God,  and  God  was  the 
friend  of  Abraham.  The  exprelfion,  "  and  he  was 
called  the  friend  of  God",  may  be  defigned  to  de- 
note either  the  love  and  afFeQion,  which  God  had 
for  Abraham, or  that  which  Abraham  hadforGod  ; 
in  both  thefe  refpeds,  Abraham  was  the  friend  of 
God.  There  was  a  mutual  affection  and  endear- 
ing intimacy  between  God  and  Abraham,  as  there 
is  between  near  and  intimate  friends  on  earth. 
Here,  then,  let  us  confider, 

I.  How  God  manifefted  his  friendfhip  to  Abra? 
bam  :  And  then, 

H.  How  Abraham  manifefted  his  friendfhip  to 
€od.  1.  Let 


§^E    R    M    O    N       XL  139 

I.  Let  us  confider  how  God  manifefled  his  friend* 
ihip  to  Abraham. 

It  may  be  faid,  in  general,  that  all  God's  con- 
daft  towards  Abraham  was  kind  and  benevolent ; 
but  there  were  fome  particular  ihftances  of  his  con* 
duiSl,  which  wei-e  more  peculiarly  expreffive  of 
friendfhip,  and  which  defervc  to  be  diftindly  men- 
tioned.    Hei-e  then^ 

1.  The  firfl:  particular  matk  or   token  of  God's 

* 

friendfhip  for  Abraham,  Was  his  calling  him  from 
Vr  of  the  Chaldees  into  the  land  of  Canaan,  and 
giving  that  land  for  an  inheritarlce  to  himfelf, 
and  to  his  feed  after  him.  This  is  the  firft  in- 
flance  of  God's  particular  favor  to  Abraham,  which 
we  find  mentioned  in  facred  hiftory.  Before  this, 
he  is  only  mentioned  ill  the  genealogy  of  his  fami- 
ly, without  any  matk  of  diftin6lion.  But  though 
Nothing  is  faid  of  any  peculiar  intimacy  between 
God  and  Abraham,  before  this  call  to  leave  his 
country  *,  yet  we  rriuft  fuppbfe,  that  Abraham  was 
acquainted  with  God  before  ;  for,  when  he  receiv- 
ed this  call,  he  knew  it  camfe  from  God,  and  he 
had  fo  much  love  to  him,  fo  miich  faith  in  him, 
and  fuch  an  obedient  heart,  that  he  cheerfully  went 
out,  not  knowing  whither  he  went.  This  calling 
of  Abraham,  by  God,  was  a  very  peculiar  ma^'k  of 
the  divine  affedion  and  favor  towatds  him.  Abra- 
ham was  fingled  out,  not  only  from  among  his  breth- 
ren, his  nation  and  people  ;  but  he  only  was  thus 
called  and  chofen  of  God  from  all  the  inhabitants 

K  a  of 


f,j^ct  S.."E    R    M    O^   'N      XL 

of  the  world.  And  why  was  he  thus  called  and' 
chofen  ?  Was  it  not  becaufe  he  was  the  friend  of 
God,  the  favorite  of  heaven  ?  This  clearly  appears 
from  what  God  faid  to  him  at  this  time.  Hear 
his  endearing  cxpreffions  of  friendfliip.  "  Now 
the  Lord  faid  unto  Abram,  Get  thee  out  of  thy 
country,  and  from  thy;  kindred,  and  from  thy  fa- 
ther's  houfe,  unto  a  land  that  I  will  lliew  thee  :/ 
And  1  will  make  of  thee;  a  great  nation,  and  I  will 
blefs  thee,  ;  and  make  iby  name  great  :  And  thou 
fhait  be  a  bleffing.  And  I  will  blefs  thetn  that  blefs 
thee,  :and  curfc  them  chat  curfe  thee- :  And  in  thee 
{hall  all  the  families  of  the  earth  be  bleffed."  It  is 
triie,  thefe  blellings  look  further  than  to  Abraham 
and  his  immediate  family,  even  to  the  whole  na- 
tion of  the  jews  that  defcended  from  him,  and  to 
all  believers,  even  among  the;  Gentile  nations* 
And  the  defign  of  God^  in  calling  Abraham,  and 
feparating  him  from  the  leil  of  the:  world,  was  not 
merely  for  the  fake  of  manifefting  his  love  to  A- 
braham,  but  for  the  fupport  of  his  church  and  peo- 
ple in  the  world.  But  that  Abraham  Ihould  be 
-the  man,  whom  God  fliouldchoofe  ;  thathefhould 
be  the  man,  in  whom  all  the  families  of  the  earth 
Ihould  be  bleffed  ;  this  was  an  honor  peculiar  to 
Abraham,  and  flipws  him  to  be  the  friend  of  God. 
How  dear  to  God  mud  be  be,  to  whom  God  fays, 
-**  I  will  blefs  them  that; blefs  thee,  and  I  will  curfe 
:'lhem  that  curfe  thee  1"^  God  would,  in  every 
:lhing,  take  the  part  of  his  friend,  and  intereft  him- 
1q  Mi' 


Si:E    R    M^O.N      XL  ,1431 

felf  in  bis  welfare  and  happinefs.      Surely^  theti, 
•God  was  the  friend  of  Abraham. 

2.  Another  mark  of  Gocl's  fpecial  regard  and 
frienciliip  for  Abraham,  was  his>  entering  into  cov- 
-enant  With  him,  and  thereby,  as  it  were^  iDaking 
^ver  tffibim  all  that  he  bad.  -  •  ^ 

It  wa^  an  evidence  of  God'^  peculiar  friendfiiip 
for  Abraham,  that  he  took  him  and  his  pofleritv 
into  a  particular  xovenaht  relation  to  him,  and 
^ave  him  an  outward  feal  or  token  of  this  covenant. 
By  this  covenant,  the  feal  of  which  he  had  in  his 
flefh,  God  engaged  to  be  his  God  ;  he  engaged  to 
•keep  him,  and  to  blefs  him;  to  giveihim  temporal 
favors,  and  to  b.eftow  upon  him  eternal  life.  Nev- 
er had  God  before  entered  into  fuch  a  particular 
and  formal  covenant  with  any  of  the  fallen  fons  of  - 
Adam.  Abraham  was  the  firft,  with  whom  God 
thus  vifibly  covenanted,  and  to  whom  he  gave  a 
feal  of  his  covenant.  But  you  may  inquire,  what 
evidence  was  this  of  peculiar  friendlhip  for  Abra- 
ham ?  Had  not  all  his  natural  feed  the  fame  cove- 
nant, and  the  fame  feal  of  it  ?  And  has  not  Cod's 
vifible  church  and  people  ever  fince  been  his  cov- 
enant people,  and  enjoyed  the  feal  of  his  cove- 
nant ?  Grant  it  to  be  fo  ;  ftill  this  does  not  prove, 
but  that  this  was  a  peculiar  token  of  God's  friend- 
Hiip  to  Abraham.  Was  it  not  an  honor  to  Abra- 
ham, and  has  it  not  been  to  his  honor  in  eve- 
ry age  of  the  world,  that  he  was  God's  covenant 
friend;  and  that  blefiings  were  derived  to  all  his  feed 

K  3  through 


a4?  SERMON       XL 

through  him,  agreeably  to  the  promife,  "  In  th^^i 
Ihall  all  the  families  of  the  earth  be  bleffed  ?"  Wa> 
it  not,  and  is  it  not  now,  the  honor  of  Abraham^, 
that  he  was  called  the  father  of  believers  ?  Be- 
fides,  the  covenant  was  fure  to  Abraham  in  a  dif- 
ferent  fenfe,  from  what  it  was  to  all  his  natural  feed; 
many  of  whom,  notwithftanding  they  bad  the  feal 
of  the  covenant  in  their  flefli,  never  were  really 
partakers  of  the  fpiritual  bleffings  of  the  covenant. 
But  Abraham  was  not  only  infured  by  this  covcr 
nant,  that  he  fhould  have  outward  favors,  a  nume- 
rous feed,  who  (hould  certainly  poffefs  the  land  of 
Canaan  ;  but  God  did,  as  it  were,  make  over 
himfelf  to  Abraham  ;  for  he  exprefsly  fays,  "  I 
will  be  a  God  to  thee."  Abraham  had  every 
fpiritual  blefling,  which  is  contained  in  the  cove- 
nant of  grace,  abfolutely  confirmed  to  him ;  and 
this  certainly  muft  prove,  that  God  was  the  frien^ 
of  Abraham.     Again, 

3.  Another  thing,  which  evidences  tha^  God 
was  a  friend  to  Abraham,  or  another  mark  of  hi^ 
friendfhip,  was,  that  he  frequently  vifited  Abra- 
ham, or  made  vifible  and  fenfible  nianifeftations  of 
himfelf  to  him. 

Abraham  was  not,  indeed,  the  only  perfon,  to 
whom  God  appeared,  in  the  patriarchal  age.  Di- 
vine appearances  were  then  frequent  ;  many 
Others  were  favored  with  them,  as  well  as  Abra-f 
ham.  But  none  but  the  friends  of  God,  none  but 
eminently  pious  and  good  men,  were  favored  with 

fuch 


SERMON        XI.  143 

fuch  divine  vifits.  We  never  read  of  God's  ap- 
pearing, or  manifefting  himfelf,  to  wicked  men. 
Abraham  was  not  only  favored  by  God  with  a 
vifible  appearance,  when  God  at  firft  commanded 
him  to  leave  his  native  country  ;  but  h6  was  hon- 
ored with  frequent  and  repeated  vifits,  with  kind 
and  endearing  manifeftations,  and  with  gracious 
and  folemn  promifes.  The  firft  appearance  of 
God  to  Abraham  was,  as  we  have  obferved,  when 
he  was  called  to  leave  his  country,  which  we  have 
an  account  of  in  the  12th  chapter  of  Genefis. 
What  promifes  did  God  then  make  to  him  !  How 
rich  and  full  !  The  next  particular  and  fenfible 
vifit,  which  Abraham  had  from  God,  was  when 
Lot  and  he  parted,  and  Abraham,  to  prevent  all 
difficulty  and  controverfy,  had  given  liberty  to  Lot 
to  choofe  any  part  of  the  land,  and  engaged  him- 
fclf  to  go  another  way.  Then  God  appeared  to 
him,  and  renewed  the  promife  to  give  to  him,  and 
to  his  feed,  all  that  land,  and  to  make  his  pofterity 
numerous  as  the  duft  of  the  earth.  This  is  record- 
ed in  the  13th  chapter.  The  15th  chapter  is  en- 
tirely taken  up  with  an  interview,  fhall  1  call  it  ? 
or  with  a  dialogue  between  God  and  Abraham,  in 
which  Abraham,  who  hitherto  had  no  child,  has 
the  promife  of  a  fon,  and  of  a  feed  as  numerous  as 
the  ftars  of  heaven  ;  and  in  which  he  receives  a 
renewed  promife  of  Canaan,  and  a  vifible  token 
and  pledge  of  his  enjoying  it.  In  the  17th  chap- 
ter, God  again  appears  to  Abraham,  enters  into  a 

K  4  particular 


144  S    E  R    M  O    N       XL 

particular  covenant  with  him,  appoints  the  feal  ;^of 
the  covenant  to  becircumcilion,  and  promifes  hinx 
another  fon,  from  Sarai,  whofe  name  is,  by  divine 
appointment,  altered  to  Sarah.  There  are  repeat- 
ed accounts,  after  thefe,  of  God's  appearing  to  A- 
braham,  and  converfing  with  him,  renewing  his 
promifes,  and  encouraging  his  hope  and  confidence 
in  him,  and  his  obedience  to  him ;  but  as  thefe, 
which  have  been  mentioned,  are  fufficient  to  lliew 
how,  in  this  view,  God  was  the  friencj  of  Abraham, 
I  fhall  omit  noticing  them,  and  proceed  to  fay, 

4.  It  appears  that  God  was  the  friend  of  Abra- 
ham, from  his  revealing  his  purpofes  and  defigns 
to  Abraham,  and  thereby  making  him,  as  it  were, 
the   man  of  his  council,  his  fecret  confidant,  in 
whom  he  could  confide. 

In  the  15th  chapter,  God  informs  Abraham,  very 
particularly,  what  the  ftate  of  his  pofterity  jfhould 
be  ;  that  they  fliould  be  in  bondage  and  fervitude 
four  hundred  years,  in  a  ftrange  land  ;  that  after 
that,  they  fhould  be  brought  out  with  great  fub- 
ftance,  and  be  put  in  poffeflion  of  the  land  of  Ca- 
naan; and  that  thefe  things  fliould  take  place  after 
he  was  peaceably  laid  in  his  grave.  "  And  thou 
flialt  go  to  thy  fathers  in  peace  ;  thou  flialt  be  bu- 
ried in  a  good  old  age."  But  that  which  mod  of 
all  difcovers  the  friendfliip  of  God  for  Abraham, 
is  his  revealing  to  him  what  he  defigned  refpeQ:- 
ing  Sodom.  The  manner  in  which  this  account 
is  given  is  indeed  very  remarkable^     "  And  the 

Lord 


SERMON      XL  145 

^Lord  faid.  Shall  I  hide  from  Abraham  that  thing 
which  I  do  ;  feeing  that  Abraham  fxiall  furcly  be- 
come a  great  and  mighty   nation,  and  all  the   na- 
lions  of  the  earth  fhall  be  bleffed   in  him  ?  For  I 
know  him,    that  he  will   command  his  children, 
and  his  houfehold  after  him.  and  they   Ihall  keep 
the  way  of  the  Lord,  to  do  juftice  and  judgment  5 
that  the  Lord  may  bring  upon  Abraham  that  which 
he  hath  fpoken  of  him,"     Never    coidd  any  thing 
more   clearly  difcover  God's   friendfhip  for    any 
one,  than  this  paffage,  which   1   have  read,  does 
God's  friendly  regard  to  Abraham.     And  the  Lord 
faid,  he  faid   to  himfeif,  he  did  as  it  were  argue 
and  reafon  the  cafe  with  himfeif,  Shall  I  hide  from 
Abraham  that  thing  which  I  do  P  or,  as  fome  read 
it.  Am  I  hiding  from  Abraham  that  thing  which  I 
do  ?     Can  1   go  about  fuch  a  thing,  and  not  tell 
Abraham  of  it  ?  Thus  God  is   pleafed  to  exprefs 
himfeif  in  the  language  of  men,  who  often   reveal 
to  fome  very  near  and   intimate   friend  thofe  pur- 
pofes  and  refolutions  of  their  hearts,  which  they 
keep  concealed  from  every  one  elfe.     And  the 
reafon  which  he  gives,  why  Jie  would  reveal  this  to 
Abraham,  is  not  only  greatly  to  Abraham's  honor, 
but  is  further  evidential  of  his  friendfliip  for  him. 
"  For  I  know  him,"  fays   God  ;  I  am  fully   ac- 
quainted v.'ith  him  ;  he  is  my  friend  and  favorite; 
he  interefts  himfeif  in  my  caufc  ;  and  he  is  one 
for  whom  I  have   great  things  in    view  ;  he  fliall 
become  a  great  nation.     Abraham  muft  know^for 

he 


14'6  SERMON      XI. 

he  will  teach  his  houfehold,  he  will  take  care  t^ 
improve  this  knowledge  aright,  to  give  counfel  and 
warning  to  his  children  after  him,  that  they  may 
learn  to  do  juftice  and  judgment  !  Abraham  muft 
know,  becaufe  be  will  make  a  good  ufe  of  bis 
knowledge. 

5.  It  appears  that  God  was  the  friend  of  Abra- 
ham, or  that  he  efteemed  and  loved  him,  from  his 
hearkening  to  the  voice  of  his  fupplication,  and 
regarding  his  interceflion  ;  or  from  the  influence 
and  efficacy  of  bis  fervent  prayers. 

The  apoftle  tells  us,  that  the  efFe£lual  Jfervent 
prayer  of  a  righteous  man  avails  much  ;  and  bow 
is  this  verified  in  the  inftance  of  Abraham's  inter- 
ceffion  for  Sodom  !  No  fooner  had  God  reveal- 
ed to  Abraham  his  purpofe  refpeding  Sodom,  than 
be  undertakes  to  intercede  for  that  city.  As  God 
had  faid  to  himfelf,  Shall  1  hide  from  Abraham 
that  thing  which  I  do  ?  Shall  1  deftroy  Sodom, 
and  not  tell  Abraham  of  it  ?  So  it  feems  as  if  A- 
braham  faid  to  himfelf,  Shall  Sodom  be  deftroyed, 
and  I  offer  not  one  petition  for  its  prefervation  ?  Af- 
ter this,  we  have  an  account  of  his  prayer,  and  the 
efficacy  of  it.  Abraham  drew  near  to  God,  in  or- 
der to  pour  out  his  heart  before  him.  And  in  his 
prayer  he  difcovers  great  humility,  great  reverence 
of  God,  great  faith  in  the  juftice  and  goodnefs  of 
God,  great  pity  and  compailion  towards  finners  ; 
and  yet  great  boldnefs  and  confidence  in  bis  ad- 
4refs  to  GOd.     And  we  find^  that,  by  his  prayer, 

b$ 


SERMON       XL         iif 

Jie  obtained  all  that  he  really  afked  for.  God  prom-r 
jfed  him,  that  he  would  fpare  the  wicked  for  the 
fake  of  the  righteous  ;  that,  if  he  found  fifty,  or 
forty  five,  or  thirty,  or  even  ten,  righteous  perfon$ 
in  the  city,  he  would  fpare  it.  God  continue4 
granting  his  petitions,  fo  long  as  Abraham  contin- 
ued to  aflc  ;  and  though  Abraham  gave  up  his  re- 
queft  to  have  the  city  fpared,  if  thefe  could  not  be 
found  ;  yet  God  granted  his  requeft,  that  the 
righteous  might  not  be  deftroyed  with  the""  wicked  ; 
and  therefore  he  delivered  juft  Lot  from  the  de- 
ftru6lion.  Can  any  thing  be  more  evidential  of 
real  friendfliip,  of  real  love,  aflPeQion,  and  ef- 
teem,  than  this,  to  regard  the  petitions  and  grant 
the  requefts  which  are  offered;  efpecially  for  God 
to  regard  and  grant  the  requefts,  even  all  the  re- 
quefts  of  fuch  creatures  as  we  are  ?  Surely  God  was 
.*,^he  friend  of  Abraham.    I  fhall  add  only  once  more, 

6.  That  God  was  the  friend  of  Abraham,  appears 
from  the  kindnefsj  whkh  God  all  along  manifefted 
towards  him. 

From  the  day  that  Abraham  forfook  his  native 
land,  to  the  laft  day  of  his  life,  God  never  left  nor 
forfook  him,  but  followed  him  with  loving  kindnefs 
and  tender  mercies.  He  continually  prote£led 
and  defended  him  ;  gave  him  peace  from  all  the 
enemies  which  furrounded  him  ;  gave  him  favor 
y^ith  thofe,  among  whom  he  at  any  time  refided ; 
bleffed  him  with  riches  and  honor  ;  gave  him  joy 
and  happinefs  in  his  children,  more  efpecially  in 

his 


It48  SERMON      XL 

his  fon  Ifaac  5  lengthened  out  his  days  to  a  good 
old  age  ;  gathered  him  to  his  fatiiers  in  peace;  and 
deceived  his  departing  fpirit  to  the  bofom  of  his 
love,  where  he  has  ever  fince  remained,  and  where 
he  fhall  remain,  to  enjoy  the  fmiles,  and  fing  the 
praifes,  of  God  and  the  Redeemer,  through  eternal 


ages. 


Happy  Abraham  1  happy  waft  thou,  when  once 
thou  dwelt  on  earth.  Though  afflided  with  in- 
ward weakncfsand  infirmity,  and  though  furround^ 
ed  with  outward  trials  and  temptations  ;  yet  even 
then  waft  thou  happy  in  the  friendftiipof  thy  God, 
in  the  fweet  manifeftations  of  his  love.  But  O  l 
how  happy,  how  inconceivably  happy,  art  thou 
now  i  Now  thou  art  free  from  fin,  free  from  all 
imperfeftion,  free  from  even  painful  trial,  free  from 
every  kind  and  degree  of  temptation  !  Thou  now 
enjoyeft  the  full  and  complete  friendfhip  of  thy 
Father  God  ! 

Would  we,  my  brethren,  be  alfo  called  the 
friends  of  God  ;  would  we  enjoy  the  tokens  of  his 
friendfhip  ?  The  way  is  as  open  to  us  as  it  was  to 
him.  We  muft  be  followers  of  them,  who,  through 
faith  and  patience,  inherit  the  promifes.  We  muft 
become  the  children  of  Abraham  :  We  muft  ex- 
crcife  the  fame  faith,  the  fame  love,  the  fame  obe- 
dience, the  fame  felfdenial,  the  fame  confidence  in 
God  ;  and  keep  up  the  fame  communion  with 
God,  that  Abraham  did  ;  then  fliall  we,  like  him, 
foe  called  the  friends  0/  God, 

SERMON 


SERMON     XII 


The  Friend  of  God» 

JAMES     if.  23. 

And  he  was  called  the  friend  of  GoL 

Abraham  is  one  of  the  moft  illuftri- 

dus  perfonages,  which  we  find  in  facred  hiftory. 

His  charafter  and  conduct  fhine  wiih  a  fuperior 

luftre.     Few,  if  any,  of  mankind,  deferve  to  be 

iDore  admired  than  he.     His  example  is,  in  many 

refpe6ls,  and  on  many  accounts,  worthy  of  ourmoft 

carefql  imitation.     Since  Abraham  was  a  mere  man, 

a  finful,  imperfetl  creature,  as  we  are,  and   fince 

he  enjoyed  no  external  privileges  and  advantages 

for  improvement  in  virtue  and   piety,  fuperior  to 

ihofe  we  enjoy  ;  why  may  we  not  equal  him  in  e- 

ivety  grace,  and   become  as  eminendy   the  friends 

of  God  as  he  was  ?  1  obferved,  in    the  preceding 

dircourfe,  that  the  expreflion,  "  he  was  called  the 

;  friend  of  God,"  may  be  defigned  to  denote  either  the 

love  and  afFe^ion  which  God  had  for  Abraham, 

«^r  that  which  Abrahana  had  for  God  ;   in  both 

thefe 


i50  SERMON      Xii. 

thefe  refpedls  it  is  true,  that  Abraham  was  the 
friend  of  God  ;  though  perhaps  it  is  the  former  of 
thefe  that  is  particubjly  intended.  It  was,  how- 
ever, propofed  to  confider  the  words  in  each  of 
thofe  views.  In  the  former  difcouffe;  we  confid- 
eredhow  God  manifeftedhisfriendfhip  to  Abrahamj 
or  difcovered  ^tbat  he  was  his  friend.  We  may 
now  confider, 

II.  How  Abraham  nianifefted  his  friendfhip  to 
God. 

You  will  ftill  retain  this  idea  of  friendfliip,  that 
it  is  love,  pure,  genuine,  unfeigned  love,  real  affec- 
tion and  efteem,  for  a  perfon  or  being.  It  is  the 
■cordial  agreement,  harmony,  or  linion  of  fouls. 
To  fay,  then,  that  Abraham  nianifefted  his  friend- 
fhip to  God,  by  his  love  to  him,  is  only  faying, 
that  he  manifefted  his  love  by  his  love,  his  friend- 
fhip by  his  friendfhip,  or  that  he  was  a  friend  to 
God. 

The  apoftle  James  will  anfwer  the  queftion  be- 
fore us  in  fhort,  and  tell  us  how  it  was  that  Abra- 
ham  manifefted  his  friendftiip  for  God,  and  how 
he  obtained  the  honorable  charafter,  which  is  giv- 
en to  him  in  the  text.  He  fays,  "  Was  not  Abra- 
ham our  father  juftified  by  works,  when  he  had 
offered  Ifaac  his  fon  upon  the  altar  ?  Seeft  thou 
how  faith  wrought  with  his  woxks,  and  by  works 
was  faith  made  perfe£l  ?  And  the  fcripture  was 
fulfilled  which  faith,  Abraham  believed  God,  and 
it  was  imputed  to  him  for  righteoufnefs  ;  And  he 

wa& 


SERMON        XH.  i^i 

was  called  the  friend  of  God."  It  feems,  then, 
that  in  the  view  of  St.  James,  Abraham  manifeft- 
ed  his  friendfhip  to  God,  and  that  he  obtained  this 
honorable  chara6ler,  to  be  called  the  friend  of 
God,  by  his  faith,  or  by  his  faith  and  obedience; 
hy  a  faith  which  wrought  with  his  works,  and  was 
made  perfed  by  it.  The  only  particular  a6t  of 
obedience  which  he  mentions,  is  that  of  offering 
up  his  fon,  and  fo  the  only  particular  a6l  or  exer- 
cife  of  faith  which  he  refers  to,  is  that  of  his  be- 
lieving in  the  divine  promife,  that,  "  in  him  and  in 
his  feed,  all  nations  ittiall  be  bleffed;"  or  perhaps 
more  particularly  in  that  promife,  "  In  Ifaac  fhall 
thy  feed  be  called  ;"  accounting  that  God  was 
able  to  raife  him  up  from  the  dead,  and  that  he 
would  do  this,  rather  than  his  promife  fhould  fail. 
But  we  are  not  to  imagine,  that  it  was  on- 
ly one  exercife  of  faith,  or  one  a£l  of  obedienccj 
that  gave  Abraham  this  charadler  of  being  the 
friend  of  God»  His  whole  life,  or  his  general 
condudl,  proved  that  he  was  the  friend  of  God. 
We  may,  therefore,  derive  advantage  to  ourfelves^ 
from  a  more  particular  furvey  of  thofe  things  in 
the  life  and  condu£l  of  Abraham,  which  manifeft- 
ed  that  he  was  a  friend  to  God,  that  he  really  lov- 
ed and  efteemed  God,  and  that  he  valued  his  fa- 
vor and  friendlhip  above  every  thing  elfe.  There 
are  many  things  in  the  hfe  and  conduct  of  Abraham, 
vhich  deferve  particular  notice.     Here  then  we 

^y  obfervcj  in  the  firft  place, 

!•  That 


i5^  ^i'^E    R    M    O    N      Xli. 

1.  That  Abraham  raanifefted  his  love  to  Gocfj 
Ok  his  afFe8ion  and  friendfhipfor  him,  by  a  cheer- 
ful obedience  to  his  commands. 

Abraham  had  the  fame  general  commands  to 
obey,  and  the  fame  common  duties  to  perform, 
that  we  and  all  others  have.  Thefe  he  performed, 
we  may  fuppofe,  with  carefulnefs  and  fidelity,  and 
with  uncommon  alacrity,  which  was  one  reafon, 
why  God  put  his  obedience  to  fuch  peculiar  trials, 
that  fo  he  might  ftand  upon  record,  as  an  eminent 
and  illuftrious  example  of  obedience  to  all  future 
generations.  The  particular  and  remarkable  in- 
flances  of  his  cheerful  obedience  to  the  divine 
command,  which  are  recorded  in  the  v^ord  of  God, 
are  two  :  That  of  leaving  his  native  land,  and  that 
of  offering  up  his  beloved  fon  a  facrifice  to  God. 

The  firfl;  of  thefe  was  a  proof  of  his  readinefs  to 
obey  the  divine  will.  God  faid  to  him,  while 
dwelling  vHth  his  friends  and  kindred,  "  Get  thee 
out  from  thy  country,  and  from  thy  kindred,  and 
from  thy  father's  houfe,  unto  a  land  which  I  fhall 
fhew  thee."  This  was  the  command  ;  and  what 
made  it  peculiarly  trying  was,  that  he  was  not  ovt- 
]y  required  to  leave  the  only  country  with  which 
he  was  acquainted,  and  all  his  kindred  and  friends, 
except  fuch  as  would  accompany  him  ;  but  to  go 
he  knew  not  where,  nor  how  far.  He  mtift  wholly 
give  up  himfelf  to  the  divine  guidance  and  direc- 
tion, and  follow  wherever  God  fiiould  lead.  St. 
Paul  fayS;  "He  went  outj  not  knowing  whither  he 

went*'* 


SERMON       XIL  153 

^ent."  But  Abraham  obeyed  the  divine  command, 
becaufe  he  knew  God  "was  acquainted  with  his 
true  charaQer,  and  was  a  real  friend  to  him.  He 
knew  that  God  would  not  diredl  him  to  do  any 
thing,  which  was  not  wife  and  good.  He  knew 
that  God  was  his  friend,  that  God  would  not  ban- 
ifh  him  from  himfelf,  if  he  did  from  his  earthly 
friends ;  and  he  was  willing  to  go  to  any  place, 
"where  God  would  go  with  him.  By  this,  there- 
fore, he  manife  (led  himfelf  to  be  the  friend  of  God. 

The  other  inftance  of  obedience  required  and 
performed  was  flill  more  lingular  and  furprifing, 
«  Take  now  thy  fon,  thine  only  fon  Ifaac,  whoni 
thou  loved,  and  get  thee  into  the  land  of  Moriah ; 
and  offer  him  there  for  a  burnt  offering,  upon  one 
of  the  mountains  which  I  will  tell  thee  of." 

How  painful  is  this  precept  !  Every  word  which 
God  makes  ufe  of  is  enough  to  cut  him  to  the 
heart.  Take  now  thy  fon— r\oi\hy  bullock,  not  thy 
lamb,  not  thy  fheep,  not  thoufands  of  rams  ;  but 
take  thy  Jon  ;  and  this  not  Ifhmael,  who  had  been 
cad  out  and  cut  off  from  the  family;  but  thine  on- 
ly fon  that  is  left,  he  on  whom  all  thy  hopes  are  built^ 
in  whom  all  the  promifes  centre — that  fon  whom  thou 
lovefi^  whom  thou  preferreft  to  every  earthly  friend. 
And  what  is  to  be  done  with  him  ?  Why  he  mud 
be  offered  up  for  a  burnt  offering  ;  not  barely  fent 
off  and  banifhed  from  the  family,  which  would  have 
been  painful  indeed,  though  eafy  in  comparifon  with 
this ;   for  then  hope  might  have  had  fomething  to 

L  rert 


XS4  SERMON       Xn. 

reft  upon.  But  this  is  not  the  order — no,  he  muff 
die,  and  not  only  die,  but  he  muft  be  offered  up 
for  a  burnt  offering,  he  muft  be  confuined  to  afhes. 
Well,  if  it  muft  be  fo,  may  not  Abraham  be  allow- 
ed to  commit  himtofome  one  as  the  executioner? 
No  ;  the  father  muft  put  him  to  death  with  his  own 
Band  ;  and  he^  muft  do  it  after  fall  deliberation 
and  refleiEiion  ;  for  he  muft  go  three  days'  journey 
with  him,  before  he  can  reach  the  place  of  execu- 
tion. Does  he  appear  to  hefttate  whether  to  obey 
or  not  ?  No  ;  he  knew  it  was  the  command  of  God  ; 
he  knew  that  he  ought  to  obey,  and  he  delays  not 
a  moment  to  execute  the  divine  injun6lion.  He 
rifes  early  in  the  morning  after  he  had  received  the 
command,  and  fteadily  purfues  the  journey,  with 
an  unalterable  and  fixed  refolutionto  obey,  until,  on 
the  third  day,  becomes  in  fight  of  the  place  where  the 
fatal  fcene  was  to  beaded.  Then,  leaving  his  fer- 
vants,  he  takes  his  fon  along  with  him  to  the  def- 
tined  fpot  ;  there  be  builds  his  altar,  lays  the  wood 
in  order,  binds  his  fon,  lays  him  on  the  funeral  pile. 
Now  he  ftretches  out  his  hand  and  takes  t"he 
knife.  Still  his  heart  does  not  fail  Inm,  nor  his 
hand  refufe  to  perform  the  painful  tafk — he  is  fixed 
in  his  refolutionto  obey  God,  whatever  it  maycoft 
him.  God  accepts  the  will  for  the  deed ;  he  fees 
his  willing  and  obedient  heart,  he  ftays  his  hand, 
and  prcfcnts  him  with  a  ram,  to  be  offered  in  the 
place  of  his  fon.  The  command  was  given  to 
s?)ake  trial  of  his  obedienccj  the  trial  was.  made, 

and. 


SERMON      Xli. 


^55 


dnd  his  obedience  proved.  It  now  appeared,  that 
Abraham  was  indeed  the  friend  of  God,  feeing  he 
withheld  not  his  fon,  his  only  fon  from  him.     A- 


gain, 


2.  Abraham  manifefted  his  friendfhip  to  Godj 
by  his  faith  and  confidence  in  him. 

Faith  and  confidence  in  another,  is  many   times 
as  ftrong  a  proof  of  love  and  affeQion  as  any  thing 
can  be.     Abraham   was  a  true   believer   in   God, 
and  put  the  moil    impHcit    confidence    in    every 
thing  which  God   faid.     He   believed  that    God 
was  invariably  faithful   to  his  word  ;  he  believed 
that  heaven  and   earth  fhould  pafs   away,  and  the 
whole  courfe  of  nature  change,  fooner  than  God's 
word  fhould  fail.     This   faith   and   confidence  in 
God  Abraham  difcoveredon  all  occafions,  howev- 
er unlikely,  or  even  impofTible    to  human  view  k 
feemed,  that  his  word  fhould  be  accomplifhed.     It 
was  this  faith  and  confidence  in   God,   which  in- 
duced him  to  leave    his  native  land.     So  fays  the 
apoftle     to   the   Hebrews.     «  By    faith   Abraham, 
when  he  was  called  to  go  out  into  a  place  which  he 
fliould  after  receive  for  an    inheritance,  obeyed  ; 
and    went    out,    not    knowing  whither    he  went." 
Though  God,  when  he  called  him,  did   not  partic- 
ularly tell  what  land  he  would  give  him  ;  yet  it 
feems  he  had  made  fome  promife  to  him  of  an  in- 
heritance, and  he  believed  that  God  would  give  it, 
confiding  in  his  goodnefs  as  well  as  faithfulnefs. 
By  faith  he  fojourned  in   the  land   of  promife,  as 

La  irt 


-56  S    E    R    M    O    N      XIL 

in    a    flrange    country,    dwelling     in    tabernacles 
with   ITaac   and  Jacob,  the  heirs  with  him  of  the 
fame    promlfe  ;  for    he   looked  for  a    city  which 
hath    foundations    whofe    builder  and  maker    is 
God."     Abraham  not  only  believed  the  promife, 
that  his  feed  fhould  inherit  the   land  of  Canaan  ; 
but  he  confidercd  this  land  as  a   type  of  heaven, 
and  beHeved  that  he  fhould  inherit  this  alfo.     His 
faith  vas   again  tried  in  the  promife  of  a  fon   by 
Sarah  in  his  old  age.     This,  according  to  the  com- 
mon  courfe  of  nature,    was  impoffible  ;  but  he 
knew  and  believed  the  power  and   faithfulnefs  of 
God.     And   we  are   told,  "  being  not  weak  in 
faitli,  he  confidered  not  his  own   body  now   dead, 
when  he  was  about  an  hundred  years  old,  neither 
yet  the  deadnefs  of  Sarah's  womb  :  He  daggered 
not  at  the  promife  of  God  through  unbelief;  hut 
was  ftrong  in  faith,  giving  glory  to  God,'* 

But  the  greateft  trial  of  his  faith  w^a^  that  which 
was  the  greateft  trial  of  his  obedience.     ^«  By  faith, 
fays  the   apoftle,  Abraham,  when  he  was  tried,  of- 
fered up  Ifaac  :    And  he  that  had  received  the 
promifes,  offered  up  his  only  begotten    fon  ;    of 
whom  it  was  faid,  that  in  Ifaac  fhall  thy  feed  be 
called."     This  was  indeed  a  trial  of  his  faith.     How 
was  it  polTible,  that  all  the  promifes  which   God 
had  ma'le  hirn  of  a  numerous  pofterity  fliould   be 
fulfilled  ?  And  efpecially  how  was  it  poflible,  that 
this  promife  in   particular  fliould   be  fulfilled    in 
IfaaCjifhe  wereputto  death  in  his  youth  ?  Where 

would 


SERMON       XII.  157 

would  be  any  room  for  faith  ?  On  what  could  faith 
be  founded  ?  Would  it  not  be  follv}  prefumptionj 
and  even  madnefs,  to  expert  that  a  numerous  pof- 
terity  fhould  fpring  from  a  dead  child  ?  But  A- 
braham  knew  that  the  promife  was  abfolute,  and 
he  was  equally  certain  that  God  was  faithful ;  he 
therefore  believed  Godj  accounting  that  God  was 
able  to  raife  him  up  from  the  dead,  even  from  the 
afhes  of  a  burnt  offering ;  and  that  he  would  do  it, 
fooner  than  his  promife  fhould  fail.  Abraham's 
faithj  therefore,  proved  him  to  be  a  friend  to 
God — one  that  relied  on  his  power  and  goodnefs, 
his  truth  and  faithful nefs  ;  one  who  would  confide 
in  God,  and  againfl  hope  believe  in  hope. 

3.  Abraham's  friendfhip  to  God  was  manifefled,  by 
a  courfe  of  cheerful  fubmiflion  and  fclfdenial. 

Nothing  was  too  dear  to  him  to  be  parted  widi 
for  God.     He  was  willing  to  part  with  father  and 
mother,  kindred  and  friends,  and  even  with  his 
beloved  fon,  who  was  dear  to  him  as  his  own  foul, 
whenever  God  required  it.     Did  he  ever  murmur 
and  complain  at  the  will  of  God  ?    Did  he   ever 
manifeft  a  reluQance  at  parting  with  any  thing,  which 
God  called  for  ?  No ;  he  appeared  to  be  all   fub- 
miflion :    Not  my  will,  but  thine  be  done,  was  the 
language  of  all  his   conducl  !  What  painful  trials 
did  he  meet  with  \  and  with  what  meeknefs  and 
humble    fubmiflion,  did  he  bear  them  !  By  fuch 
condu6t,  he  made    it  appear,   that  he  regarded  the 
divine  will  m»re  than  his  own  private  good,   and 

L  3  that 


158'  SERMON      XIL 

that  he;  was  a  true,  fincere,  difinterefted  friend  to 
God. 

4.  Abraham  manifefted  his  friendfhip  to  Godj, 
by  his  daily  and  intinaate  converfe  and  commun- 
ipn  with  him. 

Friends  love  to  meet  and  converfe  together  ; 
2|nd  they  take  every  convenient  opportunity  to  vifit 
each  other.  As  God  manifefted  his  friendfhip  for 
Abraham,  by  frequent  vifitSjby  repeated  promifesj, 
and  by  endearing  communications;  fo  Abraham- 
ipanifeRed  his  friendfliip  for  God,  by  his  frequent 
and  intimate  converfe  with  him.  It  is  true,  there 
is  no  particular  mention  made  how  often  Abrahani 
was  entployed  in  prayer  and  praife,  and  other  re- 
ligious devotions,  in  which  the  pious  foul  has  com- 
munion with  God,  and  keeps  up  an  intimacy  will\ 
him  ;  yet  there  is  enough  faid  to  make  it  evident, 
that  Abraham  was  a  man  of  prayer,  and  that  he 
was  no  ftranger  to  communion  with  God.  We 
find  him  engaged  in  this  duty  himfelf,  and  enjoin- 
ing it  upon  others.  At  his  firft  entrance  into  the 
promifed  land,  he  came  to  the  place  called  Sichem^ 
and  there  the  Lord  appeared  unto  him,  and  faid, 
"  Unto  thy  feed  will  I  give  this  land ;"  and  there 
he  builded  an  altar  unto  the  Lord,  who  appeared 
unto  him.  And  he  removed  from  thence  unto  a 
mountain  on  the  eaft  of  Bethel,  and  there  he  build- 
ed an  altar,  and  called  upon  the  name  of  the  Lord. 
From  this  place  he  went  down  into  Egypt,  becaufe 
of  a  famine  in  the  land  -,  but  he  foon  returned  tq 

Bethel^ 


SERMON      XIL  15^ 

Bethel,  where  he  had  before  built  an  altar  ;  and 
there,  we  are  told,  he  again  called  on  the  name  of 
the   Lord.     At  length,  he  removed  his  tent,  and 
came  and  dwelt  in  the  plain  of  Mamre,  which  is 
in  Hebron,  and  built  an  altar  there  unto  the  Lord, 
in  every  place  where  he   dwelt,  he  built  an  altar, 
and  called  on  the  name  of4:he  Lord.     It  is  clear- 
ly evident,   therefore,  that  he  was  a  man  of  real 
piety  and  devotion ;    a  man  of  prayer ;  one    who 
kept  up  a  conftant  communion  with  God.     Seve- 
ral of  his  prayers  are  mentioned  ;  and  there  is  one 
in  particular,  which  you  can  never  forget,  his  fer- 
vent interceflion  for  Sodom.     Such  faith,  obedi- 
ence, and  fubmiffion,  as  he  often  exercifed,  could 
not  be  maintained,  without  prayer.     And  his  pray- 
ers and  devotions  proved  him  to  be  the  fincerc 
and  intimate  friend  of  God. 

5.  Abraham  clearly  manifeiled  his  friendfhip  to 
God,  by  his  faithful  endeavors  to  promote  his  caufe 
among  men. 

It  is  the  part  of  true  friends  to  efpoufe  each 
other's  caufe,  to  make  the  interefl  of  each  other 
their  own.  As  God  manifefted  his  friendfhip  to 
Abraham,  by  taking  his  part,  and  efpouGng  his 
caufe  ;  fo  Abraham  manifefted  his  friendfiiip  to 
God,  by  profefling  and  promoting  true  religion  a- 
mong  men. 

Abraham  not  only  paid  a  facred  regard  to  the 
commands  and  laws  of  God  himfelf,  but  he  en- 
deavored to  bring  others  to  do  the  fame.     Hence, 

L  4  God 


tSo  SERMON      XIL 

God  fays  of  him,  "  1  know  him,  that  he  will  com- 
mand his  children,  and  his  houfebold  after  hinn, 
and  they  fhall  keep  the  way  of  the  Lord,  to  dojuf- 
tice  and  judgment."  Abraham  not  only  took 
pains  to  teach  his  children  and  fervants  tke  knowl- 
edge of  God  and  his  ways  ;  but  he  exerted  all  his 
authority  over  his  houfehold,  to  oblige  them  to  do 
juftice  and  judgment.  This  was  a  bright  part  of 
Abraham's  charaQer  ;  it  was  greatly  to  his  honor, 
and  very  evidential  of  his  friendfhip  to  God. 
Thus  did  Abraham  in  every  way  manifeft  his  love 
to  God,  and  his  regard  for  his  honor  and  intereft 
in  the  world.  It  is  true,  that  Abraham's  love, 
notwithftanding  the  great  trials  it  endured,  and 
the  aftonilhing  a6ls,  which  it  led  him  to  perform, 
\vas  imperfeft.  Abraham  was  guilty  of  fome  great 
fins.  "  There  is  not  a  jiift  man  upon  earth,  that 
doeth  good,  and  finneth  not."  But  ftill  he  is  an  em- 
inent and  illiiftrious  example  to  faints  in  every  age; 
and  in  him  we  learn,  not  only  what  is  our  duty, 
and  how  we  ought  to  condu6t  towards  God  ;  but 
how,  like  him,  we  may  obtain  the  honorable  char- 
aBer  of  being  the  friends  of  God,  and  how  we  may 
fecure  the  bleffing  of  that  glorious  and  all  perfeft 
Being. 

And  now,  let  me  afk  you,  my  brethren,  whether 
you  are  the  friends  or  the  enemies  of  God  ? 
Whether  you  are  in  heart  reconciled  to  God,  to 
hii-  laws  and  providence  ?  And  whether  you  maa- 
ifeft  your  friendlhip  to  hiraj  as   Abraham  did  ? 

Does 


SERMON       XII.  xe% 

Dotes  your  love  to  God,  and  your  friendfhip  for 
him,  appear  in  your  cheerful  obedience  to  all  the 
intimations  of  his  will  ?  You  have  not  been  called 
to  fuch  painful  and  trying  aQs  of  obedience  as 
Abraham  was  ;  the  (Irength  of  your  love  has  not 
been  tried  by  a  command,  to  forfake  every  thing 
for  God  ;  yet  you  have  met  with  many  things  in 
the  courfe  of  life  to  try  you,  whether  you  would 
fubmit  to  God  and  obey  his  will.  Have  you  then 
been  obedient  ?  Have  you  been  ready  to  perform 
the  moft  felf  denying  duties  ?  Have  you  had  re- 
fped  to  all  the  divine  commands,  and  been  difpof- 
ed  to  fay,  All  that  the  Lord  our  God  requires,  a/<s 
will  do,  and  be  obedient  ?  You  may  have  fome- 
times  tranfgreffed.  Abraham  did.  But  do  you 
feel  a  heart  to  obey  ?  Have  you  an  obedien- 
tial temper  ?  Is  it  the  defire  of  your  heart, 
and  the  endeavor  of  your  life,  to  obey  the  will  of 
God? 

Have  you  manifefted,  and  do  you  manifeft,  your 
love  and  friendfhip  to  God,  by  your  faith  and  con- 
fidence in  him  ?  Do  you  rely  and  depend,  with 
the  moft  implicit  confidence,  on  his  word,  believ- 
ing all  that  he  has  faid,  and  looking  for  the  accom- 
plifhment  and  fulfilment  of  all  his  promifes,  and  of 
all  his  threatenings  ?  Do  you  believe  in  the  Son  of 
God,  the  Savior  of  finners,  and  rely  upon  him  for 
pardon  and  eternal  life  ;  and  in  the  belief  of 
God's  word,  do  you  live  in  the  hope  of  eternal 
life,  which  God,  who  cannot  lie,  has  promifed  ? 

Do 


1.53  SERMON      xn. 

Do  you,  like  Abraham,  difcover  your  friendfiiip 
to  God,  by  a  cheerful  and  entire  fubmiffion  to 
his  providence?  Have  you  given  up  yourfclves, 
and  your  all,  to  his  abfolute  difpofal  ?  Are  you  will- 
ing that  God  fhould  order  all  your  circumftances 
in  life,  and  can  you  part  with  your  deareft  friends 
and  comforts,  at  his  call,  without  murmuring  or  re- 
pining ? 

Do  you  manifeft  your  love  to  God,  your  friend- 
fhip  for  him,  and  your  delight  in  him,  by  a  daily 
and    frequent    intercourfe    and  communion  with 
him  ?  There  is  nothing,  perhaps,  more  evidential 
of  love  and  friendfhip,  than  a  pleafing  and  endear- 
ing converfe  and  communion.     It  is  in  this   way, 
that  friends  do,  as  it  were,  interchange  hearts,  and 
give  each  other  the  ftrongeft  expreflions  of  mutual 
confidence,  love,  and  etteem.     Have  you  this  evi- 
dence of  friendfhip  to  God  ?    Do  you  draw  near 
to  God  ?  Do  you  delight  in  coming  into  his  pref- 
ence  ?  Do  you  keep  up  a  daily  and  delightful  inter- 
courfe and  communion  with  him  ?  Have  you  your 
altar  for  morning   and   evening  facrifice  in  your 
houfes  ?  Are  your  families  witneffes  of  your  devo- 
tions, and  called   to  join  in  them  ?    And  do   you 
find   communion  with   God  in    your   devotions  ? 
How  can  you  think,  that  you  are  the  friends  of 
God,  if  you  negleft  prayer;  if  you  do  not  con- 
verfe with  God  ;  or  if  you  live  as  without  God  in 
the  world  ?    Do  you  thus   negle61:    yo\ir  earthly 
friends  ?  Be  not  deceived,  God  is  not  mocked  ; 

he 


SERMON      XII.  163 

he  cannot  be  deceived  by  your  empty  profeffions. 
He  knows  the  heart ;  he  knows  whether  the  defire 
of  your  foul  be  towards  him,  and  whether  you  re- 
ally delight  in  maintaining  a  friendly  intercourfe 
and  communion  with  him.  Once  more:  Do  you 
manifeft  your  friendfhip  to  God,  by  endeavoring 
to  promote  his  caufe  and  intereft  in  the  world  ? 
Are  you  careful  to  teach  and  command  your  fami- 
lies to  keep  the  commands  of  God,  and  to  do  juf- 
tice  and  judgment  ?  Do  you  wifh  that  the  caufe 
of  God  might  flourifh ;  and  do  you  endeavor  to 
promote  it,  by  your  prayers,  your  example,  your 
counfels  and  in{lru6lions,  and,  as  far  as  your  influ- 
ence extends,  by  your  authority  ?  Thefe  queftions 
may  help  you  to  determine,  whether  you  are  the 
real  friends  of  God,  or  hearty  enemies  to  him.  If 
you  are  the  friends  of  God,  you  are,  and  you  will  be 
happy.  God  is  your  friend.  And  how  happy  are 
thofe,  who  have  God  for  their  friend,  and  exceed- 
ing great  reward  !  But  how  dreadful  is  the  condi- 
tion of  thofe,  who  are  enemies  to  God  I  God  is  as 
awful  and  terrible  to  his  enemies,  as  he  is  amiable 
and  kind  to  his  friends.  As  though,  therefore, 
God  did  befeech  you  by  us,  we  pray  you,  in  Chrill's 
ftead,  be  ye  reconciled  to  God. 


SERMON 


SERMON     XIII. 


Self  Knowledge,  or    Acquaintance 
with  our  own  Hearts 

— •tee«C^^<^^>^^<Sx^^<^^^0«^♦*♦♦?••- 
P   S   A   L   M    iv.  4. 

Commune  with  your  own  heart, 

VVE  find  ourfelves  this  moment  in  the 
houfe  of  God  !  Yet,  fuch  ftrange,  inconfiderate 
creatures  are  we,  that,  it  is  more  than  probable, 
there  are  fome  here  prefent,  who  have  not  once 
ferioufly  thought  of  their  being  in  the  houfe  of  God. 
Though  fome  ferious,  folemn  duties  have  been  al- 
ready performed,  yet  fome  may.  have  paid  no  real 
attention  to  them,  nor  once  have  confidered, 
whether  they  had  any  concern  in  them,  or  not. 
It  is  certain,  therefore,  that  fome  men  do  not  real- 
ly know,  at  certain  times,  what  is  done,  or  faid,or 
what  takes  place,  in  their  immediate  prefence. 
We  commonly  fay,  that  they  are  inattentive — the 
truth  is,  they  are  attending  to  fomethingelfe.  The 
eye  often  calls  up  the  mind  to  fome  objeft,  which 
prefents  itfelf  to  view,  and  which  fo  entirely  engroff- 
cs  the  attention,  that,  although  the  ear  hears  the 

found 


SERMON        XIII.  165 

found  of  a  voice  fpeaking,  yet  it  conveys  no  idea 
to  the  mind.  At  another  time,  the  ear  engages 
the  attention  of  the  mind  fo  abfolutely,  that  the  eye 
can  make  no  impreffion  on  it.  The  eye  and  the 
ear  convey  to  us  mod  of  our  ideas  of  material 
objeds.  But  there  is  another  way,  by  which  the 
mind  furnifhes  itfelf  with  many  important  ideas, 
that  is^  by  meditation,  or  reflection  ;  when  the  mind 
does,  as  it  were,  fliut  itfelf  up,  and  pay  no  atten- 
tion to  the  obje6ls  which  the  eye  beholds,  or  which 
the  ear  hears.  Hence,  we  are  fometimes  furprifed 
to  find  a  man  in  fuch  a  deep  ftudy,  as  we  call  it, 
or  fo  much  engaged  in  thinking  upon  fome  fub- 
je6l,  that  he  feems  not  to  fee  the  obje6ls  that  are 
immediately  before  him,  nor  to  hear  the  words  that 
are  immediately  addrefled  to  him.  But  when  this 
is  the  cafe,  the  mind  is  either  attending  to  fome 
obje£l  or  enjoyment,  which  the  eye  has  before  feen, 
or  which  the  ear  has  before  heard  of ;  or  attend- 
ing to  fome  mere  creature  of  the  imagination.  But 
there  is  another  (I  had  almofl:  faid,  divine)  power, 
which  the  mind  has,  of  fhutting  out  from  itfelf  all 
theobjefts  and  enjoyments,  which  the  bodily  fenfes 
have  ever  prefented  to  it,  and  of  turning  its  atten- 
tion inward  upon  itfelf,  and  contemplating  its  own 
powers,  capacities,  and  exercifes,  or,  in  the  lan- 
guage of  the  text,  "  communing  with  itfelf." 
When  the  pfalmift  dire6ts  us  to  commune  with 
our  own  hearts,  the  diredionis,  to  turn  off  our  atten- 
tion from  every  other  obje61  and  enjoyment,  and 

fix 


i66  SERMON      XIII. 

fix  it  wholly  upon  what  paffes  within  us.  Thig 
excellent  capacity  man  has,  and  it  is  peculiar  to 
man ;  that  is.  in  this,  man  is  ciftinguifhed  from  ail 
the  other  creatures,  that  inhabit  this  earth,  with 
which  only  we  are  acquainted.  A  very  litde  at- 
tention to  ourfelves  will  convince  us,  that  we  are 
different  bemgs  from  the  beafls,  birds,  fifhes, 
worms,  and  infects,  of  this  earth,  not  only  in  the 
form  and  fafhion  of  our  bodies  ;  but  ftili  more  in 
the  powers  and  capacities  of  our  minds,  or  in  that 
fpirii  which  dwells  in  and  animates  the  body. 
Though  the  mod  of  thefe  creatures  appear  to  have 
a  kind  and  degree  of  knowledge,  and  thought ; 
yet  it  is  very  evident,  that  their  knowledge  is  vaft- 
]y  different  in  nature  and  kindj'as  well  as  degree^ 
from  ours. 

To  have  our  whole  attention,  therefore,  fixed  on 
external  obje6ls  and  enjoyments,  is  to  a6l  unwor- 
thy our  charader,  as  rational  and  accountable  crea- 
tures. Nothing  fo  much  demands  our  attention, 
as  our  own  hearts;  and  yet,  I  prefume,  nothing  is 
fo  greatly  and  generally  negletled.  Hence  it  is, 
that  mankind  in  general  are  not  only  ftrangers  to 
their  own  hearts,  but  ftrangers  to  human  nature. 
For  there  is  really  no  fuch  thing  as  knowing  hu- 
man nature,  but  by  becoming  intimately  acquaint- 
ed with  our  own  hearts.  Human  nature  is  not 
learned,  by  feeing  men's  bodies,  or  hearing  their 
voices  ;  (for  thefe  do  not  conRitute  human  nature) 
but  by  knowing  the  heart  of  man;  for  it  is  the  heart 

thai 


SERMON        XIII.  167 

that  makes  the  man,  or  determines  what  he  is^ 
But  how  can  we  know  the  hearts  of  others  ?  1  an^ 
fwer,  by  knowing  our  own  hearts  ;  for,  as  in  water 
face  anfwers  to  face,  fo  the  heart  of  man  to  man. 
All  mankind  have  the  fame  nature ;  and  it  may  be 
faid,  in  one  fenfe,  that  the  hearts  of  all  men  are  the 
fame;  that  is,  by  nature  all  are  equally  corrupt  and 
finfuL  It  is  true,  that  one  man  is  naturally  more 
inclined  to  one  particular  fin,  or  to  one  particular 
way  of  manifefting  or  a6ling  out  the  wickednefs  of 
his  heart,  and  another,  to  another  ;  but  ftill  they 
all  poffefs  the  fame  corrupt  heart,  until,  by  the  pow- 
er and  grace  of  God,  it  is  renewed.  This,  I  know, 
many  are  unwilling  to  allow  ;  but  the  only  reafon 
is,  they  are  Grangers  to  their  own  hearts.  I  do 
not  mean,  that  all  men  are  equally  wicked,  though 
it  be  equally  true  of  all,  that  their  hearts  are  cor- 
rupt and  finful  ;  for  it  is  an  undoubted  truth,  that 
fome  men  increafe  in  wickednefs  much  fafter  than 
others  ;  fame  are  under  much  greater  reftraints 
than  others  ;  and  fome  difcover  their  wickednefs 
by  overt  a6ls  of  fin,  while  others  conceal  it  within 
therafelves.  But  the  word  of  God,  which  certainly 
is  true,  reprefents  all  mankind  as,  by  nature,  the 
fame  fallen,  corrupt,  and  finful  creatures.  And 
this  every  man  would  fee  and  feel  to  be  the  truths 
if  he  was  really  acquainted  with  his  own  heart  : 
And  this  acquaintance  with  his  own  heart  he  might 
have,  if  he  would  really  and  faithfully  commune 
with  it.     V/e  become  acquainted  with  others,  by 

frequent 


i68  SERMON      Xllt 

frequent  and  intimate  communion  with  them,  hf 
feeing  and  obferving  them  in  different  fituations 
and  circumftances,  and  by  carefully  attending  to 
Iheir  words  and  a6i;ions.  A  man  may  be  frequent- 
ly in  company  with  another,  may  fee  and  hear  hira 
converfe  often  ;  yet,  if  he  be  not  particularlyatten- 
tive  to  him,  if  he  does  not  carefully  obrcrve  him, 
if  he  is  not  difpofed  to  look  as  it  were  into  himj 
and  find  out  what  he  is,  he  will  be  a  ftranger  to 
his  real  temper  and  difpofition;  The  fame  may  be 
faid  with  refpecl  to  ourfelves.  It  is  not  a  very 
eafy  matter  to  gain  a  real  and  intimate  acquaint- 
ance with  our  own  hearts  :  And  few  people  are 
really  difpofed  to  get  this  acquaintance.  There  is 
nothing  more  generally  neglected  by  mankind,  than 
their  own  hearts.  In  this  ferife,  they  are  feldom, 
if  ever,  at  home.  Their  attention  is  taken  up  with 
the  world  and  the  things  of  it.  Their  thoughts  are 
employed,  even  when  their  hands  are  idle,  about 
the  riches,  the  honors,  or  pleafurcs  of  this  life. 
Prefent  objects  and  enjoyments  fwallow  up  their 
whole  time.  In  confcquence  of  this,  they  remain 
ignorant  ofthemfelves,  and  unacquainted  with  their 
own  hearts.  In  order  to  become  acquainted  with 
our  ov^^n  hearts,  we  mud  commune  with  them,  that 
is,  we  muft  carefully  attend  to  them,  at  all  times 
and  under  all  circumftances.  We  muft  watch 
ihem  carefully,  examine  them  critically,  and  judge 
of  them  impartially,  by  the  unerring  rule  of  God's 
word.     This  is  the  only  fure  rule,  the  only  infallible 

ftandardjy^ 


S    E    R    M    ON;     XIIL  169^ 

ilandard,  and  this  will  never  deceive  us.  Men 
certainly  may  become  acquainted  with  themfelyes  ; 
they  may  know  their  own  hearts;  they  may  know 
■whatpaffes  within  them,  as  well  aswhatpaffes  with- 
out them.  They  can  always  find  their  hearts,  for 
they  are  always  at  hand. 

But  it  may  be  objeBed,  that  the  prophet  Jeremi- 
ah fays,  "  The  heart  is  deceitful  above  all  things, 
and  defperately  wicked  ;  who  can  know  it  ?"  It  is 
true,  the  heart  is  wicked,  exceedingly  fo,  and  it  is 
alfo  deceitful,  and  men  are  often  deceived  by  it ; 
but  this  is  principally  owing  to  their  inattention  to 
it,  to  their  quick  and  hafty  determinations  refpefil- 
ing  it.  Men  are  (Irangers  to  their  own  hearts,  and 
therefore  are  continually  liable  to  be  deceived  by 
them  :  But  the  man  who  daily  watches  his  owii 
heart,  carefully  obferves  what  pafles  there,  and  tries 
his  thoughts  and  feelings  by  the  word  of  God,  will  ' 
£oo.n  become  acquainted  with  the  treachery  of  his 
iieart,  and  will  not  be  deceived  by  it.  The  more 
corrupt  and  wicked  the  heart  is,  and  the  more  de- 
ceitful it  is,  the  more  need  there  is  of  paying  a 
conrtant  attention  to  it,  keeping  the  flrideit  watch 
over  it,  and  attentively  obfervrng  all  its  motions. 
If  we  know  a  man  to  be  deceitful,  and  have  any 
concern  with  him,  we  always  fuppofe  it  is  proper 
and  necefTary  to  watch  him  more  critically,  and  ob- 
ferve  him  more  narrowly,  on  that  account.  This 
tertainly  ought  to  be  the  cafe  with  refpe6l  to  our 
own  hearts  ;  for  deceit  here  is  infinitely  more  haz- 

M  ardous 


tyo  SERMON      XIIl, 

ardous  than  in  any  other  cafe.  For  man  to  de- 
ceivehimfelf  with  refpeftto  himfelfisjof  all  evils,  the 
greateft;  fincefuch  an  one  can  never  really  know 
what  he  is,  how  he  does  aO:,  nor  in  reality  how  he 
ought  to  a9.  Hence  it  is,  that  among alUhe  creatures 
that  exift,  none  a6l  fo  abfardIy,fo  inconfiftently,and 
fo  unworthily  as  man.  Thefe  may  appear  to 
feme  to  be  harfh  expreflions,  and  hard  refle6lions 
on  human  nature  ;  but  commune  with  your  own 
hearts,  and,  I  am  perfuaded^  you  will  find  them 
to  be  true  refpeQing  yourfelves.  Let  me  then 
recommend  to  you  this  felf  acquaintance,  this  at- 
tention to  and  communion  with  your  own  hearts, 
from  the  following  con fi derations. 

Without  this  attention  to  your  own  hearts,  yon 
never  can  know  what  creatures  you  are  ;  how  yoa 
ought  to  a6l ;  how  you  do  ad  ;  or  what  will  be 
the  confequence  of  your  anions. 

1 .  Without  this  attention  to  and  communion  with 
your  own  heart,  you  can  never  know  what  creatures 
you  are.  We  have  already  obferved,  and  a  little 
attention  will  prove  the  obfervation  juft,  that  it  is 
the  heart,  which  makes  the  man,  or  forms  his  juft 
and  true  chara6ler.  It  is  not  the  form  and  fhape 
of  his  body  ;  it  is  not  his  bodily  beauty  or  deform- 
ity ;  it  is  not  the  foftnefs  and  fweetnefs,  or  harfhnefs 
of  his  voice  ;  it  is  not  his  faying  little  or  much  ; 
it  is  not  his  worldly  poverty  or  wealth  ;  it  is  not 
his  being  in  or  out  of  office  among  men  ;  it  is  not 
liis  learning,  or  ignorance  ;  that  forms  a  man's 

moralx 


S    E    R  M    O    N       Xlli.  i'ji 

ttibrai,  which  is  his  real  chara6ler :  But  it  is  hisi 
heart,  or  the  inward  temper  arid  difpofition  of  his 
iriind.     This  muft  be  evident  to  every  one,  who 
views  mankind,  in  the  light  in  which   God  views 
them,  which  is  undoubtedly  a  juft  light  ;  that  is, 
rational  and  moral  agents,  siccountable  creatures. 
Hence  it  appears,  that  he  who  is  a  ftranger  to  his  own 
heart,  mud  be  a  ftranger  to  hisbwri  charaBer ;  he  does 
not  know  himfelf,  he  does  not  know  what  ai  creature 
or  being  he  is.     He  knows,  indeed,  that  he  is  a  ra- 
tional creature  ;  he  knows  what  kind  of  body  ie 
has,  and  what  his  outward  circumftances  are  ;  and 
he   may  be  fo  foolifh  as  to  think,  that  thefe  things 
form  his  chara6ler.     And,  in  truth,  thefe  things  do 
form  all  the   chara6ler  that  fome  men  haVe  iti  the 
view  of  others  like  themfelves^  who  forget  that  men 
have  hearts,  becaufe  they  have  never  attended  to 
their  own  moral  exercifes;     But  if  a  man's  real 
<:hara6ier  depends  on  his  heart,  or  is  as  his  heart  is, 
then  he   cannot  know  what  a  creature  he  is,  with- 
out knowing  what  his  heart  is.     Without  attending 
to  his  own  heart,  he  cannot  know  whethet  he  has 
a  fmful  heart,  or  a  holy  heart ;  whether  he  has  an 
honeft  heart,   or  a  deceitful  heart,  and  yet  upon 
this  his  true  moral  charafter  depends.     But  it  may 
be  thought,  that  every  man  knows  fo  much  of  him- 
felf, as  to  know  he  has  a  finful  heart.     I  quefticn  h. 
Every   man  may  know,  that  he  has  been  guilty  of 
fome  fins,  that  he  has  done  thofe  things  which  the 
law  of  God  forbids  ;  but  in  viewing  thefe  fins,  he 

M  2  looks 


S   J£^   K  :M   O    N      Xlll. 

iQoks  npt  to  his  heart,;  biU  to  the  outward  conduO: 
9nly  ;  he  knows  nothing  about,  his  be^r,t.  Hence 
it  is^  that  fo  many  deny  the  natural  finfulnefs  of 
the  heart.  And  for  the  fame  reafon,  they  entirely 
overlook  the  greateft  part  of  their  guilt,  which 
lies  in  the  inward  exercifes  of  their  hearts.  Men 
axe  guilty,  perhaps,  of  a  thoufan.d  fins  in  the  heart, 
to  one  in  their  outward  cojidu8: ;  and  for  want  of 
aitention  to  their  hearts,  they  are  igporant  of  them- 
felves,  and  blin<J  to,  the  i;eal  criminaHty  and  turpi- 
tij^de  of  theij:  cbara£lers.  Hence  it  is,  that  many 
men  think  themfelves  to  be  very  diferent  creatures 
from  what  they  really  are.  This  was  the  cafe  of 
the.Laodiceans,  to  whom  Chrid  fays,  ^'  Thou  fay- 
iEjft,  I  am  rich,  and  increafed  with  goods^  and  have 
need  of  nothing  ;  and  knowefl  not  that  thou  art 
wretched,  and  miferable,  and  poor,  and  blind, and 
jiated,"  It  is,  therefore,  abfolutely  neceffary,  that 
rWe  commune  with  our  own  hearts,  in  order  to  our 
knowing  what,  creatures  we  are. 

2.  Without  knowing  our  own  hearts,  we  cannot 
know  how  we  ought  to  a£l.        ; 

No  man  can  know  how  he  ought  to  aQ,  and  what 
he  ought  to  be,  who  does  not  know  what  fort  of  a 
creature  he  is,  and  what  fituation  he  is  in.  The 
man,  who  views  himfelf  as  having  exigence  in  this 
vorld  only,  and  thinks  nothing  of  his  conne6iion 
'with  another,  will  ad  only  with  re(pe6l  to  this 
%vorld  ;  and  if,  in  fa61,  he  was  made  only  for  this 
^orld,  he  would  a6l  righ|:  apd  cpnfiftently  with  bis 

reali 


real  charafter.  But  if  man  is  made  for  immorial- 
Ity,  if  he  has  entered  upon  an  endlefs  exiflence,  if 
"this  world  is  only  a  ftate  of  trial  and  probation  for 
an  unchangeable  and  eternal  ftate,  then  certainly 
all  his  conduB  ought  to  be  direded  to  that  ftate  ; 
and  he  who  a6ls  only  for  this  world  aBs  out  of 
charader,  a8s  inconftftently. 

Furthermore  ;  if  we  allow  that  every  man  does 
know,  that  he  is  made  for  immortality,  and  ought 
to  live  for  another  world,  without  any  great  atten- 
tion to  or  examination  of  his  own  heart ;  yet  it  is 
certain,  that  many  do  not  live  and  a6l  for  eternity, 
that  is,  as  they  ought  to  ;  nor  can  they,  without  a 
particular  acquaintance  with  their  own  hearts. 
For,  without  this  knowledge  of  their  own  hearts-, 
they  cannot  know  what  thofe  duties  are,  which 
they  ought  to  perform.  He  who  is  ignorant  what 
manner  of  perfon  he  is,  cannot  know  how  fuch  a 
perfon  as  he  is  ought  to  aft.  He  who  is  unacquaint- 
ed with  his  own  finful  heart,  cannot  feel  his  obli* 
gation  to  repent  of  all  his  fins,  and  turn  from  them 
unto  God.  A  man  can  never  feel  his  obligations 
to  repent  of  fins,  which  he  is  not  confcious  of  com- 
mitting. He  muft  fee  and  feel  his  guilt,  before  he 
will  ever  caft  himfelf  at  the  foot  of  an  offended 
God,  and  own  that  he  deferves  his  wrath  and  curfe 
forever.  He  muft  fee  his  own  heart,  before  he 
can  feel  his  need  of  Chrift  ;  for  "  the  whole  need 
not  a  phyfician,  but  they  that  are  fick."  It  is 
owing  to  this  ignorance  or  unacquaintednefs  with 

M  3  theix 


174  SERMON      Xill. 

their  own  hearts,  that  moft  men  are  fo  entirely 
unacquainted  with  the  nature  ofrehgion,  and  thinic 
that  all  they  have  to  do  is,  to  attend  to  fome  exter- 
nal a6ls  of  duty,  in  which  the  heart  is  never  engag- 
ed. But  let  them  once  become  acquainted  with 
their  own  hearts,  and  they  will  immediately  fee 
^vhat  they  have  to  do,  and  how  they  ought  to  aft. 
They  will  then  fee  what  now  they  cannot  perceive, 
that  they  have  much  to  do  v;ith  their  own  hearts  ; 
that  every  thing  depends  on  the  heart,  and  that 
nothing  is  of  any  avail,  unlefs  the  heart  be  in  it. 
It  is  therefore  impoffible,  that  any  one  fhould  know 
liow  he  ought  to  ad,  and  what  he  has  to  do,  with- 
out an  acquaintance  with  his  own  heart.     Nor, 

3.  Can  he  know  how  he  does  aft,  without  knpw- 
ing  his  own  heart. 

As  a  man's  chara£ler  depends  upon  his  heart,  and 
is  as  his  heart  is ;  and  as  duty  primarily  and  effen- 
lially  refpe6ls  the  heart  ;  fo  he  can  never  know 
-what  hisconduft  is,  or  how  he  really  a6ls,  without 
knowing  what  are  the  exercifes  of  his  heart.     An 
aQion  is  morally  good  or  evil,  duty  or  fin,  accord- 
ing to  the  temper    and  difpofition    of  the  heart 
from  which  it  proceeds.     How  then  can  any  man 
know  whether  he  has  done  duty  in  any  a6ion,  un- 
lefs he  knows  the   temper  and  difpofition  of  his 
heart,  with  which  the  a6lion  is  performed,  or  from 
which  it  proceeds  ?  Many  are  ignorant  what  their 
condu6l  is,  becaufe  ignorant  of  their  own  hearts. 
Indeed,  very  few  know  what  their  aftions  are. 

And;^ 


S    E    R    M    O,  N;^,    XIII.  175 

And,  perhaps,  thofe  who  are  the  leaft  attentive  to 
their  own  hearts,  and  the  leall  acquainted  with  them- 
felves,  are  the  moft  confident  of  the  goodnefs  of 
their  own  a6lions.  It  is  for  want  of  an  acquaintance 
with  their  own  hearts,  and  the  real  temper  and  dif- 
pofition  with  which  they  aft,  that  a  great  part  of  man- 
kind think  they  are  doing  God  fervice,when  they  arc 
aQing  very  wickedly.  Hence  many  deceive  them- 
felves  with  the  thought,  that  they  are  aBing  well, 
and  going  in  the  way  of  life,  while  they  are  walk- 
ing in  the  broad  road  to  deftrudion.  This  leads 
me  to  addo 

4.  That  without  knowing  our  own  hearts,  we 
cannot  know  what  will  be  the  confequence  of  our 
a6lions. 

If  we  knew  our  own  hearts,  and  knew  the  na- 
ture of  our  a6lions,  we  might  know  the  final  con- 
fequence of  our  conduft.  God  has  plainly  told 
us  in  his  word,  what  the  confequence  of  every  ac- 
tion will  be  ;  that  is,  he  has  told  us,  that  "  the 
wages  offin  is  death,"  and  that  fin,  unrepented  of 
and  unforfaken,  will  be  punifhed  in  "  the  lake 
which  burneth  with  fire  and  brimftone."  And  he 
has  plainly  and  certainly  told  us,  that  «  he  that 
beheveth  fhall  be  faved,"  and  whoever  "  is  born 
again  fhall  fee  the  kingdom  of  heaven"  If,  there- 
fore, we  can  fo  far  know  our  own  hearts,  as  to 
know  that  we  are  in  a  date  of  fin,  then  we  may 
know  that  we  are  in  a  ftate  of  condemnation,  and 
that  the  wrath  of  God  abideth  on  us.    But  if,  on 

M  4  th« 


176  SERMON      XIII. 

the  contrary,  we  krrow  that  we  are  renewed  after 
the  image  of  God,  and  have  the  fpirit  of  the  gof- 
pel,  then  we  may  know  that  we  are  heirs  of  God, 
and  joint  heirs  with  Chrift,  and  be  affured  of  our 
prefcnt  good  ellate,  and  of  our  final  falvalion. 

How  important,  then,  is  the  diredion  in  the  text : 
"  Commune  with  your  own  heart."  Would  you 
know  what  you  are — how  you  ought  to  a6l — how 
you  do  aft — and  what  will  be  the  confequence  of 
all  your  conduCl,  commune  with  your  own  hearts  ; 
examine  them  critically  and  impartially  ;  compare 
them  with  the  word  of  God ;  and  look  to  Him, 
who  knows  them  perfeQly,  and  fervently  pray, 
''  Search  me,  O  God,  and  know  my  heart  ;  try 
me,  and  know  my  thoughts  ;  and  fee  if  there  be 
any  wicked  way  in  me,  and  lead  me  in  the  way  ey- 
erl^ing.'- 


y 


SERMON 


SERMON 

XIV 

^Inrs. 

^  ,           ^                                         ... 

Joy  for  the  Happinefs  of  OtherSo 

LUKE    XV,  9. 

And  when  JJie  hath  found  it^JJie  calkth  her  friends 
and  neighbors  together^  fiyi^g^  Rejoice  with  me  ; 
for  I  have  found  the  piece  which  I  had  lof, 

^  The  parable  of  the  loft  piece  of  moneyj 
and  the  preceding  one  of  the  loft  ftieep,  were 
both  (you  will  probably  recolle6l)  fpoken  by  our 
Lord,  as  a  reproof  of  the  Scribes  and  Pharifees, 
for  their  murmuring  and  complaining  at  his  con- 
du6l5  in  receiving  linners,  and  eating  with  them. 
Both  thefe  parables  are  deftgned  to  teach  us, 
not  only  that  there  is  joy  in  heaven  for  the  conver- 
lion  of  a  finner  ;  but  that  it  is  our  duty  aifo  to  re- 
joice in  fuch  an  event;  yea,  that  it  is  our  duty  to 
rejoice  in  all  the  comfort  and  happinefs  of  others. 
He,  who  found  the  ftieep  which  he  had  loft,  called 
together  his  friends  and  neighbors,  and  faid  unto 
them,  "  Rejoice  with  me,  for  I  have  found  my 
iheep  which  was  Iqft.'*     And  the  woman,  who  had 

loft 


178  SERMON       XIV. 

loft  and  found  her  piece  of  money,  did  the  fame. 
It  is  an  addition  to  the  joy  of  any  one,  to  have 
others  fhare  with  him  in  his  joy.  And  thofe  who 
had  found  their  loft  goods  feem  to  take  it  for 
granted,  that  their  friends  and  neighbors  would 
rejoice  with  them.  This,  you  may  fay,  was  naturally 
tobe  expe6led;forwho  would  not  rejoice  with  his 
neif'hbor,  that  had  found  any  thing  which  he  had 
loft  ?  But  let  me  afk,  in  my  turn.  Does  every  one 
do  this  ?  Does  every  one  rejoice  in  the  good  of 
his  neighbor  ?  Far  from  it  !  There  are  many,  who 
leem  to  grieve  at  the  good  of  others  ;  who  envy 
them  their  comfort  and  happinefs  ;  and  who  feem 
to  be  unhappy  themfclves,  merely  becaufe  others 
enjoy  more  than  they.  But  our  text,  in  conne6iion 
with  the  parable,  and  our  Saviour's  expofition  of 
it,  clearly  teaches  us  this  important  truth  : 

That  it  is  the  duty  of  every  one  to  rejoice  in  aU 
tke  good  and  happinefs  of  others. 

Reafon  and  revelation  will  both  confpire  to  eftab^ 
lifh  the  truth  of  thisobfervalion,  however  repugnant 
it  may  be  to  the  felfifti  feelings  of  thofe,  whofc  hearts 
know  nojoy^  but  what  arifes  from  perfonal  good. 

It  is  abundantly  evident,  that  the  angels  of 
heaven,  thofe  perfedly  holy  and  benevolent  be- 
ings, do  not  only  rejoice  in  the  glory  and  felicity, 
which  they  themfelves  enjoy  in  the  immediate  pref- 
ence  of  God  ;  but  alfo  in  all  that  happinefs,  whicb 
is  diffufed  through  heaven  and  earth.  Their  high- 
eft  pleafurCj  their  greatcft  joy  is  that^  which  arifes 

from 


SERMON      XIV,  ^79 

from  the  honor  and  glory  of  God  ;   next  to  this, 
they  rejoice  moft  in  the  greateft  good  and  happi- 
nefs  of  his  creatures.     Hence  it  was,  that  when 
God  laid  the  foundations  of  the  earth,  and  began 
the  creation  of  this  world,  thefe  morning  ftars  fang 
together,  and  all  the  fons  of  God  fhouted  for  joy. 
They  rejoiced  that  the  fcale  of  happinefs  was  en- 
larged, and  a  new  and  extenfive  fource  of  good 
opened.     So  again,  when  the  Savior  of  the  world 
was  born,  and   a  particular  angel  was  fent  to  in- 
form the  fhepherds  of  this  moft  aufpicious  and 
h^ppy  event,   not  only  did  this  particular  angel 
exult  with  joy  in  being  the  happy  meffenger  of  fuch 
.good  tidings,   faying,  "  Fear  not,  behold  I  bring 
iiyou  good  tidings  of  great  joy,  which  fhall  be  to  all 
t  people  {   but  a  vaft  multitude  of  the  heavenly 
hoft,  tranfported  with  the  moft   lively  joy  on  this 
happy  event,  came  to  ftiew  iheir  moft  cordial  con- 
gratulations, and  with  a  glowing  ardor  joineci  in  a 
general  fong  of  praife,  faying,  with  united  voices, 
*'  Glory  to  God  in  the  higheft,  and  on  earth  peace, 
good  will  toward  men."     Thefe  are  not  the  only 
inftances  which  prove,  that    angels    rejoice  in  the 
good  of  others.     Our  Lord  aflures  us,  in  our  con- 
text, that  there  is  joy  in   heaven,  joy  among  the 
angels  of  heaven,  over  one  finner  that  repenteth  ; 
that  not  a  fingle  finner  can  be  converted  from  the 
crroT  of  his  ways,  and  brought  home  to  God,  and 
toanintereft  in  the  benefits  of  the  Redeemer's 
death;  but  thofe  amiable  fpirits  rejoice  in  it.     Their 

joy 


fBo  S    E   R    M    O     N     XIV, 

joy  is  increafed,  their  bappinefs  is  enlarged,  by  the 
increafe  of  good  to  a  fingle  individual  !  And  for 
the  fame  reafon,  notwitbftanding  their  high  and 
glorious  exaltation,  they  are  pleafed  with  being 
ininiftering  fpirits  to  mankind,  and  are  happy  in  be- 
ing the  inftruments  of  good  to  thof^,  who  are  the 
heirs  of  falvation.  Now,  if  fuch  be  the  difpofition 
of  ihefe  dignified  fpirits,  if  fuch  bfe  their  joy  and 
pleafure,  and  fuch  their  gratitude  and  praifc  to 
God  for  the  good  and  happineft  of  others  ;  furely 
it  mud  be  our  duty  to  feel  and  exprefs  the  fame 
benevolent  difpofition.  It  will  certainly  be  an 
honor  to  us  to  imitate  and  refemble  thefe  bleifed 
fpirits. 

And  if  we  attend  to  the  chara6lcr  of  the  beft  of 
men,  as  it  is  delineated  in  the  facred  fcriptursis,  we 
Ihail  find,  that  they  always  rejoiced  more  in  public, 
than  in  private,  bleflings  ;  and  that  they  dreaded 
and  deprecated  public  judgments  and  calamities 
far  more,  than  thofe  which  were  private  and  pet- 
fonal.  Thus  Mofes,  when  God  was  angry  with 
his  people,  and  threatened  to  blot  out  their  name 
from  under  heaven,  and  to  make  of  him  and  of 
his  family  a  favorite  people  for  himfelf,  fervently 
prays,  that  God  would  rather  fpare  them,  and  blot 
him  out  of  his  book.  So  David,  when  God  was 
vifiting  his  people  with  judgments,  prays  that  God 
would  fpare  them,  and  let  his  judgments  fall  on 
him  and  on  his  houfe.  St.  Paul  fays,  that  he  could 
"wifli  himfelf  accurfed  from  Chriftj  for  his  brethren 

his 


SERMON      XIV.  181 

his  kinfmen  according  to  the  flelli  ;  and  that  he 
had  great  heavinefs  and  continual  forrow  in  his 
heart  for  their  upbeljef.  He  expielTes  the  fame 
fpirit  in  all  his  epiftles ;  for  be  every  where  gives 
thanks  to  God  for:  all  the  fpiritual  gifts  and  graces 
bellowed,  either  on  the  churches  in  general,  or  on 
particular  naembers.  And  it  was  this  love  to  the 
happinefs  of  others,  which,  made  the  apoftle,  and 
which  makes  every  good, man,  willing  to,  dei^y  hi^- 
felf,  and  faffer  perfo^al  in^onvenience,^  pain.,  and 
trouble,  in.  order  to  r^lieye  the  diftrefles  ^nd  pro- 
mote the  happinefs  of  his  fellqw  creatures*  In  a 
word,  fo  univerfally  anniable,  is.the  man,  who  inter- 
efts  himfelf  in  the  good  and  happinefs  of  others  ; 
who  rejoices,  in  all  the^  happinefs  of  the  world 
around  him ;  and  who  is  willing  to  do  any  thing, 
or  to.  fufFer  any  thing,  fpr  the  public  good  ;  I  fay, 
fo  univerfally  amiable  is  fuch  a  man,  that  even  the- 
writers  of  novels  and  romances,  who  would  delin- 
eate  the  moft  perfeft  charaders,  find  it  neceifary 
to  make  their  Hero  poffefs  and  difplay  this  bcnev- 
Qlent  difpofition..  Every  man,  how.ever  different 
liis  own  charaQer  may  be,  is  always  pleafed  and 
delighted  with  one,  who  rejoices  with  thofe  that 
rejoice,  aad  who  weeps;  \vi-th  ttofethat  weep — who 
enters  into  the  feelings  of  others,  and  partakes  with 
them,  in  their  joys  and  forrows.  Every  man  would 
have  others  feel  and  do  fo  towards  him  ;  and  is 
not  the  plain  language  of  all.  this,  "  Go  thou,  and 
daUkeNvife."     What  one  roaximj  what  one  direc- 

tioD 


l82  SERMON      XiV- 

tion  is  ihercj  that  comes  more  home  to  the  con- 
fcience  of  every  man,  and  carries  more  conviclion 
•with  it  than  this  ;  "  What  ye  would  that  others 
fliould  do  to  you,  do  ye  even  the  fame  to  them  ?" 
Hence  it  mud  be  the  duty  of  every  one  to  rejoice 
in  the  good  of  others. 

But  in  order,  if  poffible,  to  fet  the  truth  of  this 
obfervation  in  a  clear,  familiar,  and  convincing 
light,  it  may  not  be  amifs  to  confider  the  reafon- 
ablenefs  of  one  perfon's  rejoicing  in  the  good  of 
another.     Here  then  let  it  be  obferved, 

1 .  That  happinefs  is  in  itfelf  defirable  to  all,  and 
therefore  we  ought  to  rejoice  in  the  happinefs  of 
all. 

That  happinefs  is  in  itfelf  defirable,  we  need  no 
other  proof  than  that  which  every  man  finds  and 
feels  in  his  own  breaff.  It  is  a  felf  evident  truth; 
and  to  offer  any  labored  arguments  to  prove  it, 
would  be  an  affront  to  common  fenfe.  But  if  hap- 
pinefs be  defirable  in  its  own  nature,  and  we  all 
defire  it  for  ourfelves,  why  fhould  we  not  defire  it 
for  others  ?  Or  if  we  rejoice  in  our  own  happinefs, 
why  fhould  we  not  rejoice  in  the  happinefs  of  oth- 
ers ?  For, 

2.  The  happinefs  of  others  is  as  important  as  otir 
own  happinefs. 

If  every  man  does  not  feel  the  truth  and  import- 
ance of  this  obfervation,  it  is  not  becaufe  it  is  not 
as  true  as  the  former,  but  becaufe  he  is  too  much 
l^.vallowed  up  in  himfelf  to  feel  any  thing,  which 

does 


SERMON      XIV.  183 

does  not  immediately  refpefi  himfelf.  His  reafon 
and  confcience,  however,  will  convince  him,  if  he 
will  but  attend  to  their  dictates,  that  the  happinefs 
of  another  is  as  important  as  his  own.  Happinefs 
is  not  defirabfe  merely  becaufe  it  is  mine  ;  but  be- 
caufe  it  is,  in  itfelf  conlidered,  a  good,  a  defirable 
obje6l.  Self,  therefore,  has  nothing  to  do  with  the 
.real  nature  of  anobjedor  enjoyment  ;  that  is^  felf 
does  not  increafe  or  diminifh  the  real  worth  and 
excellency  of  it,  though  it  often  does  our  joy  or 
complacency  in  it.  The  happinefs  of  another,  is 
as  trdy  happinefs,  as  if  I  enjoyed  it ;  and  the 
greatnefs  of  this  happinefs  is  the  fame,  v/hether  I 
enjoy  it,  or  another. 

It  is  one  perfeftion  of  the  Deity,  that  he  is  no 
refpefter  of  perfons  ;  that  he  has  an  invariable  re- 
gard to  the  general  and  greateft  good  of  his  crea- 
tures. Who  can  wilh  to  be  the  only  objeft  of  di- 
vine favor,  to  enjoy  every  thing  himfelf,  to  engrofs 
all  good  ?  Is  it  not  fuitable,  that  God  fhould  con- 
fer happinefs  and  beftow  fevors  upon  others  as  well 
as  upon  us  ?  If  others  are  capable  of  enjoying  hap- 
pinefs as  well  as  we,  why  fhould  not  their  happinefs 
be  as  important  as  our  own,  and  why  fhould  not 
we  rejoice  in  their  happinefs  as  truly  as  in  our  own  ? 
It  is  poffible  that  the  happinefs  of  another  may  be 
more  important  than  our  own  ;  and  therefore  we 
ought  to  rejoice  in  it  more  than  our  own.  When 
I  fay,  the  happinefs  of  another  may  be  more  in>- 
portant  than  our  own;  it  may  perhaps  appear  a 

flrange 


i84  S    E    R    M    O    N       XIV. 

ftrange  aflertion ;  but,  confider  a  moment ;  is  not 
the  happinefs  of  a   man  of  more   importance  than 
the   happinefs  of  a  beafl  ?    Yes,   certainly  ;    for  a 
man  is  of  more  value   than  many   beafts  or  fpar- 
rows.     The  happinefs  of  a  man  is  a  rational  happi- 
nefs, but  that  of  a  bead  is  merely  animal— the  hap- 
pinefs of  a  man   is  much  greater  than  that   of  a 
bead:,  and  therefore  the  happinefs  of  a  man  is  a 
much   greater  caufe  of  joy,   than  that  ofa  beaft. 
Ought  we  not  then  to  rejoice  more  in   the  hap- 
pinefs of  a  man,  than   in  that  of  a   bead  ?    Yesj 
certainly  ;  and  v/hy  ?  Becaufe  it  is  of  more  worth 
and  value  ;  not  becaufe  of  any  perfonal  intereft  in 
either.     For  the  fame  reafon,  the  happinefs  of  one 
man  may  be  of  more  confequence  andimportanccg 
than  that  of  another  man  ;  his   happinefs    may  be 
more  rational,  as  well  as  greater  in  degree,  than  that 
of  another  ;  and  therefore  ought  to  be  more  rejoic- 
ed in.     Every  man  is  capable  of  feeling  happinefs; 
but  every  man.  is.  aot  capable  of  feehng  an  equal 
degree  of  happinefs.     Bui  in  proportion  as  men 
are  capable  of  feeling  and  enjoying  happinefs,  and 
in  proportion  to  the  nature  and  kind  of  their  hap- 
pinefs, in  the  fame  proportion  is  their  happinefs:  to 
be  rejoiced  in.     We  all  know,  that  one  particular 
obje£l  or  enjoyment  will    contribute  more  to  tl>e 
happinefs  of  another,  than  it  will  to  our  own ;  there- 
fore we  ought  vo  rejoice  more  that  another  poffefT- 
es  it,   than  if  we   polfeffed  it  ourfelves,  becaufe 
hereby  the  general  godd  is  increafcd.     Hence  it 

h 


SERMON      XIV.  iS- 

is,  that  benevolent  minds  rejoice  in  the  happinefs 
of  others  ;  yea,  that  they  are  willing,  in  many  in- 
fiances,  tofufFer  for  their  good.  And  hence  it  is, 
that  we  are  required  to  give  to  him  that  needeth  ; 
to  feed  the  hungry  ;  and  to  clothe  the  naked* 
What  we  impart  of  our  good  things  to  fuch,  will 
more  increafe  their  comfort  and  happinefs,  than  it 
will  diminifli  our  own  ;  yea,  if  we  are  truly  be- 
nevolent, it  will  augment  our  own  perfonal  happi* 
nt[s»     This  leads  me  to  obferve, 

3,  That  another  reafon,  why  we  fhould  rejoice 
in  the  good  and  happinefs  of  others,  is,  that  in  this 
way  we  become  partakers  with  others  in  their  hap* 
pinefs. 

The  good  man,  whofe  heart  rejoices  in  the  good 
and  happinefs  of  others,  has  a  perpetual  fource  of 
the  moll  pure  and  refined  felicity.  He  can  at  all 
limes  look  around  him,  and  fee  happinefs  and  re- 
joice in  it.  If  he  has  not  himfelf  every  enjoyment 
that  he  could  wifh,  yet  he  finds  one  and  another 
poffefFing  fomedefirable  enjoyments,  and  rejoicing 
in  them  ;  and  when  he  confiders  that  they  are  as 
dear  and  important  to  others  as  they  would  be  to 
himfelf,  his  foul  enters  into  the  joys  of  others,  and 
he  rejoices  with  them  in  all  their  happinefs.  In 
the  exercife  of  fuch  a  benevolent  temper,  the  good 
man  does,  as  it  were,  participate  the  joys  of  faints 
and  angels  in  heaven.  When  he  refleds  upon  the 
pure  and  fublime  pleafures  and  enjoyments  of 
ihofe  holy  beings    above,  his  heart  rejoices   with 

N  tHpm, 


i8^  SERMON      XIV. 

them,  in  all  their  felicity  and  bleflednefs.     For  the 
fame  rcafon,  and  in  the  fame  way,  he  participates 
the  joys  of  the  world  around  him,  and  Ihares  in  all 
tlie  happinefs  which  they  polfefs.     He  is  pleafed 
widi  the. thought  of  that  goodnefs,  which  fills  heav- 
en and  earth  ;  and  his  benevolent  heart  gives  thanks 
to  GoJ  for   all  the  happinefs   bellowed   upon  his 
creatures.     The  facred  Scripture,  and  in  particu- 
lar the  Book  of  Pfalms,  is  full  of  praife,  not  only 
for  perfonal  favors,  but  for  God's  goodnefs  to  all. 
And  St.  Paul  in  all  his  epiftles    gives  thanks  to 
Goda  for  all   fpiritual ,  bleffings,  in    particular,  be- 
flowed  on  all  the  faints..    Now,  thefe  things  prove 
that  the  benevolent  foul   not  only  rejoices  in  the 
good  9,nd  happinefs  of  others^   but  does  alfo,  as  it 
were,  partake  of  the  bleffings  which  others  enjoy, 
merdy  becaufe  they   are  happy.     The  more   our 
hearts  rejoice  in  the  good  and  happinefs  of  others, 
the  more  happy  we  mud  neceflarily  be.     It  is  not 
the  pofleffion  or  enjoyment  of  this  or  the  other  ob- 
j.e6i:,  that  makes  men  happy  ;  but  it  is  the  heart  that 
rejoices  in  univerfal  happinefs.     I  may  add, 

4.  It  is  our  duty  to  rejoice  in  the  good  of  others, 
becaufe  herein  we  refemble  God  himfelf. 

The  infinite  goodnefs  and  love  of  the  Deity  cauf- 
es  him  to  delight  in  the  good  and  happinefs  of  his 
creatures.  It  was  this,  that  caufed  him  to  create 
fo  many  beings  capable  of  enjoying  happinefs,  and 
to  make  fuch  ample  provifion  for  their  enjoyment 
©i  it,     Andhedoesj  undoubtedly,  in  the  courfe  of 

his. 


Sermon    xiv:         187 

Ills  providence,  confult  the 'greateft  good,  riot  of 
an  individual,  but  of  the  whole  fyftem.  He  is  not 
partial  of  his  favors  to  me,  or  to  another  man ;  bat 
he  is  good  unto  all,  and  his  tender  mercies  are  over 
all  his  works.  And  fo  far  as  ahy  one  refembles 
(God,  he  will  iejoice,  not  only 'in  favors  conferred 
upon  him,  but  in  thofe  that  are?  conferred  upon 
others.  He'  will  rejoice  in  the  greateft  good  of  the 
whole  intelligent  fyftem.  Let  us  then  cultivate  this 
benevolent  fpirit,  and  learn  to  rejoice  in  the  happi- 
"hefs  of  all  around  us. 

IMPROVEMENT. 

1.  From  the  fubje6t  we  infer,  that  true  love  is 
difinterefted ;  or,  in  other  words,  that  the  religion  of 
the  gofpel  requires  difinterefted  afFe6lion. 

Mankind  in  general  are  almod'  entirely  fwallow- 
ed  up  in  felf.  They  dre  cbricerned  about  only 
their  owri  intereft  and  happinef^;  They  know  lit- 
tle of  any  other' joy,  than  that  which  arifes  from 
perfonal  good.  They  are  greatly  indifferent  about 
the  good  and  happinefs  of  others,  if  they  can  but 
€njoy  happinfefs  themfelves  ;  yea,  matiy  would  be 
willing  that  others  fiibuld  be  miferable,  if  their  mlf- 
ery  would  but  turn  to  their  own  p^rfo'nailadv^hi 
tage.  For  this  reafon  it  is,  that  fn^hy  will'  fteaf, 
cheat,  defraud,  ^nd  opprefs  Otheri,  toincreafetheir 
own  wealth.  And  for  tfiis  alfo  it  is',whatmany  arc 
difpofed  to   injure  and  abufe,  affliA  and   diftrefs 

N  2  others 


i88  SERMON       XIV, 

others,  to  procure  fotne  perfonal  benefit  to  them- 
felves.  But  this  is  direQly  contrary  to  the  fpirit 
and  genius  of  that  gofpel,  which  teaches  us  to  love 
our  neighbors  as  ourfelves,  and  to  do  to  others 
as  we  would  that  theyfhould  do  to  us.  He,  who  is 
poffeffed  of  this  fpirit,  will  be  as  truly  concerned 
for  his  neighbor  as  for  himfelf ;  and  he  will  rejoice 
in  his  neighbor's  good,  as  fincerely  asia  his  own. 
This  is  difenterefted  love — this  is  the  religion  of 
the  gofpel. 

2.  The  fubje6l  teaches  us  the  evil  of  envying 
the  happinefs  of  others,  and  of  murmuring  and  com- 
plaining  becaufe  others  enjoy  more  than  we  do,  or 
becaufc  they  pofTefs  things  which  we  do  not  poffefs. 

This  is  the  fpirit  and  temper  of  many.  They 
look  round  them,  and  fee  others  in  the  pofTefiion 
and  enjoyment  of  things  which  they  have  not  ;  and 
inftead  of  rejoicing  in  their  happinefs,  they  are  the 
more  miferable  on  this  account.  They  would, 
perhaps,  be  tolerably  contented,  with  what  they 
have,  if  no  one  were  in  a  better  iituation  ;  but  be- 
caufe others  are  more  happy,  they  feel  themfelves 
more  miferable.  But  why  fliould  the  happinefs  of 
another  make  me  more  miferable  ?  Why  (hould  I 
envy  another  thofe  enjoyments  which  contribute  to 
his  comfort  ?  His  happinefs  is  as  important  as  mine, 
andperhapsmorefo;  and  his  happinefs  cannot  dimin- 
ifhraine,unlefs  I  pleafe  to  turn  it  into  an  objedl  of  en- 
vy, inftead  of  joy.  So  far  ought  we  to  be  from  en- 
vying the  profperity  of  others,  that  we  ought  to  re- 

jpice 


SERMON       XIV.  189 

Joke  in  it.  If  we  are  miferable,  we  ought  to  re- 
joice that  others  are  happy.  It  is,  indeed,  an  old 
and  common  obfervation,  "  That  mifery  loves 
company."  But,  if  this  be  true,  it  is  a  melancholy 
truth,  and  affords  a  ftriking  evidence  of  the  corrup- 
tion of  the  human  heart.  To  love  mifery  is  a  dia- 
bolical temper  ;  it  is  the  fame  that  prompted  the 
-devil  to  feduce  mankind,  becaufe  he  himfelf  had 
loft  his  honor,  dignity,  and  happinefs.  But  is  there 
not  too  much  of  this  fpirit  and  temper  to  be  found 
in  all  our  hearts  ?  I>o  we  not  often  feel  a  difpofi- 
tion  to  complain,  when  we  look  round  and  fee 
others  happier  than  ourfelves  ?  This  is  far  from  a 
chriftian  fpirit.  We  ought  rather  to  rejoice  in  all 
the  happinefs,  which  we  fee  a  kind  and  bountiful 
Providence  is  pouring  into  the  bofoms  of  our  fel- 
low men. 

Suffer  me  to  afk,  whether  Lazaras  ought  not  to 
have  rejoiced,  when  he  lay  in  poverty  and  pain, 
that  all  men  were  not  in  his  wretched  condition  ; 
and  even  that  the  rich  man  was  able  to  fare  fumptu- 
oufly  every  day  ?  Suppofe  a  number  of  malefac- 
tors are  condemned  to  die  ;  but  at  length,  they  are 
all  pardoned  but  one,  and  he  muft  fuffer  a  painful 
and  ignominious  death.  Shall  he  complain,  be* 
caufe others  are  pardoned,  and  he  is  not?  Shall  he 
wifh  them  to  fuffer,  merely  becaufe  he  muft  ?  No, 
if  he  poffeffes  a  good  heart,  he  will  fay,  ''  I  re- 
joice, that  you  have  obtained  a  pardon  ;  that  your 
lives  are  fpared  ;  that  you  are  reftored  to  your 

N  3  friends  i 


igo  SERMON      XIV, 

friends ;  and  that  their  hearts  will  be  filled  with  joy 
on  your  account.  I  too  could  have  wifhed  for  a 
pardon  ;  but,  though  I  muft  die,  I  rejoice  that  you 
can  live.  Your  death  could  be  of  no  advantage  to 
me  ;  it  could  not  eafe  me  of  one  of  my  pains,  nor 
in  the  lead  degree  leffen  the  anguifli  of  my  heart. 
Live,  then,  and  rejoice  ;  and  let  all  rejoice  with 
you."  Would  not  fuch  a  charader  and  conduft 
be  amiable  ?  Go,  then,  and  do  likewife.  Rejoice, 
with  them  that  rejoice. 


SERMON 


SERMON     XV, 
The  Hypocrite. 

JOB,    xxxvi,  13. 

BlU  the  hypocrites  in  heart  heap  up  wrath, 

1  HERE  is  no  chara6ler  more  odious  in 
the  view  of  God  and   man,  than  that  of  a  hypo- 
crite; none  againfl:  which  there  are  more  woes  de- 
nounced in  the  word  of  God.     It  is  true,  a  man 
may  put  on  the  mafic,  and  fo  conftantly  wear  it  and 
a6l  under  it,  as  never  to  be  really  difcoveredto  be 
what  he  in  facl  is  ;  that  is,  men  may  never  difcov- 
er  him  to  be  a  hypocrite,  and  therefore  may  never 
defpife  him  in  this  world.     But  no  mafic  can  deceive 
God  ;  no  profefTion  can  hide  the  heart  from  him.. 
For  the  Lord   feeth  not  as  man  feeth  ;  for  man 
looketh  on  the  outward  appearance,  but  the  Lord 
looketh  on  the  heart.     Men  may  not   only  be  de- 
ceived by  the   condu6l  of  others,  fo  as  to   think 
thofe  to  be  real  faints,  who   are  but  painted  hypo- 
crites; but  they  may  alfo  think  thofe  to  be  hypocrites, 
who  are  not,  as  Job's  friends  did  with  xt^^^^  to 

N  4  him. 


J92  SERMON      XV. 

him.  They  accufed  job  of  hypocrifyjancl  ihougbt 
he  was  guilty  of  it,  merely  on  account  of  the  out- 
ward evils  and  calamities  in  which  he  was  involv- 
ed. They  were  as  ignorant  of  the  true  charaftet 
of  God,  as  they  were  of  Job's.  They  thought^it 
inconfiftent  with  the  charadier  of  God,  to  bring  a 
good  man  into  fuch  troubles  as  they  faw  Job  iug 
and  therefore  concluded  that  he  muft  be  a  hypocrite. 
But  they  were  deceived.  Job  was  a  good  man, 
notwithftanding  all  the  evils  that  furrounded  him. 
Elihu  evidently  fuppofes,  that  good  men  may  nieet 
with  afflictions  ;  but  that  thefe  will  do  them  good, 
will  humble  and  reform  them,  and  that  then  they 
will  be  removed;  while  thofe  who  are  not  benefit- 
ed by  affliBions  will  be  deltroyed.  Hence  he  fays, 
^*  But  the   hypocrites  in    heart  heap  up   wrath." 

. «  See,  fays  one,  the  nature  of  hypocrify.     It  lies  in 

the  heart,  that  is  for  the  world  and  the  flefh,  when 
the  outfide  feems  to  be  for  God  and  religion. 
Many  that  are  faints  in  fhew,  and  faints  in  word, 
are  hypocrites  in  heart.  That  fpring  is  corrupt, 
and  there  is  an  evil  treafure  there.  See  alfo  the 
mifchievoufnefs  of  it.  Hypocrites  heap  up  wrath. 
They  are  doing  that  every  day  which  is  provoking 
to  God,  and  they  will  be  reckoned  with  for  it  alto- 
gether in  the  great  day.  They  treafure  up  wrath 
againft  the  day  of  wrath ;  their  fins  are  laid  up  in 
llore  with  God  among  his  treafures."  Since,  then, 
the  fin  of  hypocrify  is  fo  great,  and  the  end  of  it  fo 
awful,  the  fubjeft  demands  the  particular  attention 

of 


SERMON       XV.  193 

of  every  one,  and  more  efpecially  of  thofc^who 
profefs  friendflbip  to  God  and  his  ways.  And 
though  it  belongs  not  to  us  to  determine  whether 
this,  or  the  other  man,  is  an  hypocrite  ;  yet  it  be- 
longs to  every  one  ot  us  to  determine  for  himfelf, 
whether  this  be  his  own  charaQer.  It  will,  there- 
fore, be  proper  for  us,  in  this  difcourfe,  more  par- 
ticularly to  point  out  the  nature  of  hypocrify,  or  to 
fhow  wherein  it  confifts  ;  and  alfo  the  evil  of  iu 
Accordingly,  I  fhall  endeavor, 

L  To  delineate  the  chara6ler  of  an  hypocrite,  or 
(how  in  what  hypocrify  confifts. 

11.  To  fhew  the  evil  of  it,  or  the  awful  and  ag- 
gravated condemnation  of  hypocrites — "they  heap 
up  warth." 

I.  I  am  to  delineate  the  chara6ler  of  an  hypocrite, 
or  fhew  wherein  hypocrify  confifts. 

And  here  1  wifh,  if  it  were  poflible,  fo  to  defcribe 
the  chara6ler  of  an  hypocrite,  as  that  thofe  who  are 
fuch  may  fee  what  they  are  ;  and  no  longer  build 
a  hope  upon  a  fandy  foundation,  which  the  floods 
of  divine  wrath  will  finally  fweep  away;  and  fo  as 
Hkewife  to  afford  comfort  to  the  found  believer. 
But  how  fliall  I  do  thi^  ?  Not  by  making  tl>e  re- 
ligious experiences  of  any  man  the  ftandard  >  but 
by  carefully  attending  to  the  charaOer,  as  it  is  rep- 
refented  in  the  word  of  God.  Here  then  we  may 
obferve, 

1.  That  an  hypocrite  is  one  who  profefTcs  to  be 
what  he  really  and  in  fa(5l  is  not.     This  is  a  ftiort 

and 


194  S    E    R    M    O    N       XV. 

ancljuft  definition  of  an  hypocrite  ;  and  is  no  doubt 
what    is  generally,  if   not   univerfally,  underllood 
to  be  the  meaning  of  the  word.     There  are  hypo- 
crites in  things  of  this  Hfe,  as  well"  as  in  religion. 
'  When  any  one  makes  particular  profcffion  of  friend- 
fhip  for  another,  and  yet  in  heart  is  not  his  friend; 
he  is  an  hypocrite.     But  a  hypowrite,  iii  a  religious 
fenfe,  is  one    who  makes    profeflion  or   outward 
lliow  of  religion,  of  love  to  God,  of  obedience  to 
his  will  ;  and   yet  in  heart  is  ^h  enemy    to  God, 
and  his  ways.     From  whence  it  "appears,  that  one 
who  makes  no  profefTion    or  pretence   to  religion, 
one  who  pays  no  regard  to  the  external  parts  of  re- 
ligion, and  does  not  pretend  to  do    any   religious 
duties,  but   indulges  himfeif  in  fms  of  omifTion  and 
commiflion,  and'  that  in  the   view  o^  the  world; 
fuch  an  one   cannot,  with  propriety,  be   called  a 
hypocrite  ;  for  he  is  an  open  and  avowed  enemy 
of  God  ;  he  lives  in  the  moft  open  and  daring  re- 
bellion againft  the  Majefly  of  heaven.     Though  all 
mankind  are  infa6l  divided  into  two  efTentially  dif- 
ferent clafles,  and  are  all    either  faints  or  finners, 
friends  or  enemies  of  God  ;  yet  finners  or  enemies 
of   God,  may   again    be   divided   into  two  other 
clafles,  namely,  his  fccrct  and   his  cpen  enemies. 
Thofe    are  the  fecret  enemies    of  God,  who,  un- 
der the    mafk    of  friendfliip,   under  the   external 
covering  of    religious  profeflions  and  outward  du- 
ties, are  heartily  oppofed  to  his  charader  and  gov- 
ernment.    And  ihofe  are    his  cpcn  enemies,  who 


SERMON       XV.  195 

aft  out  the  wickednefs  of  their  hearts,  and  did 
cover  it  in  the  wickednefs  of  their  lives.  The 
former  of  thefe  two  kinds  of  finnersare  hypocrites, 
whofe  chara6ler  we  are  more  efpecialiy  to  attend 
to  in  this  difcourfe.  An  hypocrite,  then,  is  one 
who  makes  public  profeflion,  or  outward  fhow 
and  appearance  of  religion,  or  who,  at  Jeaft,  per- 
forms fome  external  duties,  which  God  requires, 
but  yet  is  not  a  real  chriliian  at  heart.  There 
fore, 

2.  An  hypocrite  is  one,  w^ho,  under  the  profef- 
fion  of  religion,  or  outward  ftiow  and  appearance 
of  it,  is  a8uated,  not  by  fupreme  love  to  God,  but 
by  fome  felfifh  and  finifter  views  and  motives. 
The  real  chriftian  is  one,  whofe  heart  is  for  Godj 
one  who  loves  God  with  fupreme  affection;  who 
loves  God  more  than  the,  world  and  all  things  in 
it,  more  than  his  own  life,  yea,  more  than  his  own 
foul.  And  all  the  duties  which  he  performs  pro- 
ceed from  this  principle  of  fupreme  love  to  God. 
He  profeffes  religion,  becaufe  he  feels  it.  H(i 
fays  openly  that  he  loves  God,  becaufe  the  love 
of  God  is  fhed  abroad  in  his  heart.  He  devotes 
himfelf  to  the  fervice  of  God,  becaufe  he  loves  his 
fervice  ;  he  feels  in  his  heart  that  he  loves  his 
Mafter,  and  would  not  go  out  free.  Pie  obeys 
the  divine  commands,  becaufe  he  delights  in  the  law 
of  God  after  the  inward  man.  He  has  refpect  to 
all  God's  precepts,  he  eReems  them  all  to  be  right, 
and  hates   every  falfe   way.      But  the    hypocrite, 

notwitlifianding 


igG  S    E    R    M    O    N      XV. 

notwithftanding  all  his  fair  profcffions  and  formal 
duties,  is  corrupt  at  heart;  his  heart  is  not  right 
Mrith  God,  nor  is  he  governed  and  aduated  in 
what  he  does,  by  love  to  God,  but  by  love  to 
himfelf.  All  his  profeflions  and  performances  pro- 
ceed from  fome  felfifh  principle.  Some  make  a 
profeffion  of  religion,  and  perform  external  duties, 
merely  that  they  may  be  feen  of  men.  ThisChrift 
laid  was  the  cafe  with  the  Pharifees,  whom  he 
calls  hypocrites.  They  prayed  (landing  in  the  cor- 
ners of  the  ftreets,  that  they  might  be  feen  of  men. 
They  alfo  gave  alms  from  the  fame  motive  and  in 
the  fame  manner.  And  it  has  often  been  the  cafe, 
that  men  have  made  profefTion  of  religion,  and 
performed  many  outward  ^€is  of  duty,  merely  to 
recommend  themfelves  to  others,  that  they  might 
be  thought  to  be  good  men,  or  that  others  might 
have  the  better  opinion  of  them.  Now  fuch  are 
hypocrites  in  heart,  whatever  they  may  be  in  the 
view  of  the  world.  So  are  all  thofe,  who  make  a 
profeffion,  or  perform  any  outward  duties  of  relig- 
ion, becaufe  it  is  the  cuftom  or  faftiion  of  the  peo- 
ple among  whom  they  live,  or  who  do  it  to  gain 
advantage  to  themfelves,  or  to  their  families.  He 
alfo  is  an  hypocrite,  who  makes  a  profeiTion  of  re- 
ligion, and  lets  himfelf  to  perform  religious  duties, 
merely  out  of  fear  of  divine  wrath,  or  to  obtain 
heaven  by  his  duties;  for  it  is  evident  that  his  re- 
ligion is  merely  fcliifh  and  mercenary.  Inftead  of 
being  aduated  by  fupremc  love  to  God,  he  is  gov- 
erned 


SERMON        XV.  ,9^ 

crnedentirely  by  love  to  himfelf.     This,  it  is  abun- 
dantly evident,  ii  only  hypocrify.     This  was  the  re- 
ligion  of  the  people  of  Ifrael,  when  they  were  ter- 
rified by  the  thunders  of  mount    Sinai.     Though 
they  unanimoufly  faid,  all  that  the  Lord  command- 
ed them,  they  would  do,  and  be  obedient  ;  yet,  in 
lefs  than  forty  days,  they  made  a  calf  and  worfhip- 
ped  it,  and  faid,  "  Thefe  be  thy  gods,  O  Ifrael."     So 
when  they  fmarted    under  divine  judgments,  then 
they  were  full  of  promifes  and  profeflions.     "  When 
he  flew  them,  then  they  fought  him  ;  and  they  re- 
turned  and  inquired  early  after  God.     And  they 
remembered  that  God  was  their  rock,  and  the  high 
God  their  redeemer.     Neverthelefs,  they  did  flat- 
ter him  with  their  mouth,  and  they  lied  unto  him 
with  their  tongues.     For  their  heart  was  not  right 
with  God,  neither  were  they  ftedfaft  in  his  cove- 
nant.'*    Satan  infinuated,  that  the  religion  of  Job 
was  of  this  kind,  merely  felfifh  ;  but  he    was  de- 
ceived with  refpeQ;  to  the  matter.     It  is  to  be  fear- 
ed, however,  that   the  religion  of  many,  if  not  of 
moftj  arifes  from  no  better  fource,  than  ihe  hope 
©f  the  divine  favor,  or  the  fear  of  the  divine  wrath. 
If  this  be  the  cafe   with  any,  their  religion  is   not 
the  fervice  of  God,  but  of  themfelves  ;  they  are  on- 
ly hypocrites.     1  doubt  not  but   there  are  many, 
who  are  wholly  aQuated  by  this  principle  of  felf 
love,  and  who  are  deftitute  of  true  love  to  God, 
that  yet  think  they  arc  no  hypocrites.     Some  real- 
ly fuppofc;  if  they  are  finccre  in  fceking  heaven  ia 

the, 


198  S    E    R    M    d    N        XV. 

the  way  of  outward  duty,  which  God  has  enjoined^ 
they  are  a£ling  right,  though  they  are  influenced 
altogether  by  felf  love.  But  they  are  in  reality 
liiere  h\'pocrites;  they  are  not  the  friends  of  God, 
but  lovers  of  themfelves.  It  is'  certain,  that  not 
only  thofe  who  mean  to  deceive  others,  by  theit 
profeffion  and  extern-al  religious  performances,  are 
hypocrites  ;  but  thofe  alfo  who  deceive  themfelves. 
Hence  it  is,  that  we  find  fuch  expreffions  as  thefe 
refpeBing  hypocrites  :  ''  The  hypocrite's  hope  fhall 
perifli.  Thevjoy  of  the  hypocrite  is  but  for  a  mo- 
ment. What  is  the  hope  of  the  hypocrite,  though 
he  hath  gained,  when  God  taketh  away  his  fcul  ?** 
From  whence  it  appears,  that  hypocrites  may  have 
great  and  confident  hopes  of  future  happinefsj 
and  great  joys  arifing  from  thofe  hopes  ;  and  yet 
find  themfelves  awfully  difapppointed.  "  There  is 
a  generation,  fays  Solomon,  that  are  pure  in  their 
own  eyes,  and  yet  are  not  v/afhed  from  their  filthi- 
uefs."  According  to  the  word  of  God,  therefore, 
all  thofe  pcrfons  are  h\pocrites,  who  afTume  the 
profeiTion,  and  put  on  the  outward  garb  and  appear- 
ance of  religion,  aiid  yet  are  not  in  heart  friends  to 
God.  Hence  Chrift  fays  of  fuch,  "  They  make 
clean  the  outfide  of  the  cup,  and  of  the  platter,  but 
within  are  full  of  extoriibn  and  excefs.  They  are: 
like  unto  whited  fepiilchrcs,  which  indeed  appear 
beauiiful  outward.  Outwardly  they  appear  righteous 
unto  men,  but  within  are  full  of  hypocnfy.  They 
honor  God  with  their  lips,  but  their  hearts  are  far 

from 


S    E    R    M    O    N      XV^  igg 

from  him."  Hence  it  is  evident,  that  hypocrif3r 
confifts  in  profeffing  or  pretending  friendfhip  to 
God,  when  the  heart  is  not  fincere  and  upright 
with  him.  Or  he  is  an  hypocrite,  who  makes  an 
outward  fhow  of  religion,  and  yet  is  not  in  heart 
a  real  chriftian,  or  true  friend  to  God. 

But  fome  may  flill  be  difpofed  to  inquire,  How 
fliall  1  know  whether  I  .am  an  hypocrite  or  not  ? 
How  Ihall  I  determine  whether  I  am  acluated  by  a 
fupreme  regard  to  God,  or  by  love  to  myfelf  ?  If 
men  may  not  only  deceive  others,  by  a  profeflion 
of  rehgion  and  the  performance. of  external  duties, 
but  may  deceive  themfelves  too;  how  fhail  I 
know  whether  this  is  not  the  cafe  with  me  ?  This 
queftion  is  important,  and  deferves  a  ferious  and 
careful  anfwer.  And  in  anfwering  it,  I  fliall  have 
further  opportunity  to  give  you  the  chara6ier  of 
the  hypocrite.  Among  others,  we  may  mention  the 
following  marks  of  hypocrify. 

1."  Hypocrites  are  more  concerned  to  gain  the 
approbation  of  men,  than  the  approbation  of  God. 
The  real  chriftian  feels  himfelf  in  the  view  of  God, 
and  realizes  his  ^11  feeing  and  heart  fearching  eye, 
in  all  his  religious  performances.  Hence  he  is 
ever  concerned  about  his  heart  in  duty,  and  folic- 
itous  to  have  that  right  with  God.  He  is  not  fo 
much  concerned  about  his  words  and  adions,  as 
about  his  thoughts  and  affedions.  He  is  not  [o 
much  concerned  about-  the  expreiTions  which  he 
makes  ufe  of  in  prayer,  as  about  the  exercifes  of 

his 


too  SERMON      XV» 

his  heart.  He  h  as  careful  to  watch  over  his  moll 
fecret  thoughts  and  aSions,  as  over  his  molt  pub* 
lie  conduct.  But  th«  hypocrite  is  not  fo  much 
afraid  of  fecret  fin,  as  he  is  of  that  which  is  open, 
and  expofed  to  the  view  of  men.  He  would  not 
do  any  thing  that  the  world  can  find  fault  with,  he 
is  afraid  of  the  reproach  of  his  fellow  mortals,  but 
he  often  indulges  fecret  fins.  He  is  much  concerned 
about  what  the  world  thinks  and  fays  of  him,  though 
but  a  little  concerned  about  his  heart,  and  what 
God  thinks  of  it.  But  it  is  a  fmall  thing  to  be 
judged  of  man's  judgment.  It  is  infinitely  more 
important  to  fecure  the  approbation  of  God  than 
of  man.  And  therefore  it  is  a  dark  mark  of  hy- 
pocrify,  to  be  more  concerned  to  approve  ourfelves 
to  men  than  to  God. 

2.  Hypocrites  are  more  concerned  to  perform 
public  duties  than  private,  and  more  concerned  a- 
bout  the  manner  of  duty  than  the  matter.  Hypo- 
crites often  negleft  fecret  prayer,  when  they  will 
not  negle8;  to  pray  in  public.  They  are  concern- 
ed to  pray  well  before  men,  when  any  thing  will 
fatisfy  them  in  private.  They  can  eafily  quiet 
themfelves  with  running  over  a  mere  form  of  prayer 
in  fecret,  and  faying  a  few  words  in  hafte ;  when 
they  would  be  afhamed  to  pray  in  fuch  a  manner 
before  their  family,  or  any  of  their  fellow  men. 
Nor  is  this  all ;  they  often  feel  much  more  engaged, 
much  more  lively  in  their  public,  than  in  their  fe- 
cret devotions.     And  for  this  reafon,  bccaufe  they 

are 


SERMON       XV-  20i 

Sire  more  concerned  about  the  honor  that  cometh 
from  men,  than  that  which  cometh  from  God  onlv. 
3.  Hypocrites  are  often  very  exad  in  little  mat- 
ters, when  they  are  carelefs  about  more  important 
things.  This  Chrift  remarks  in  theconduB  of  the 
fcribes  and  pharifees,  who  were  hypocrites.  ''  Wo 
unto  you  fcribes  and  pharifees,  hypocrites!  for  ye 
pay  tithe  of  mint,  and  anife,  and  cummin,  and  have 
omitted  the  weightier  matters  of  the  law,  judgment, 
mercy,  and  faith  ;  thefe  ought  ye  to  have  done, 
and  not  to  leave  the  other  undone.  Ye  blind 
guides,  which  drain  at  a  gnat,  and  fwallow  a  cam- 
el." Hypocrites  are  apt  to  attend  to  external  du- 
ties, to  the  modes  and  forms  of  religion,  while  they 
negle6l  the  power  and  life  of  religion.  They  may 
be  dated  and  conftant  in  their  morning  and  even- 
ing prayers,  but  fcarcely  think  of  God,  the  reft  of 
the  day.  They  may  very  punBually  attend  pub- 
lic worfliip  on  the  Sabbath,  but  neither  retain  nor 
pra6life  the  duties  which  they  hear  folemnly  and 
plainly  inculcated.  And  though  they  confefs  their 
fins  before  God,  yet  they  are  much  more  affe6led 
-with  afenfe  of  guilt,  on  account  of  particular  ex- 
ternal fins,  than  on  account  of  the  corruption  and 
wickednefs  of  their  hearts.  They  are  like  a  cake 
not  turned.  They  are  uneven  and  inconfiftent  in 
their  views,  and  feelings,  and  conduft. 

4.  Hypocrites  are  more  influenced  by  fear  than 
by  love.  They  are  more  apt  to  be  engaged  in  re- 
ligious duties,  when   their  fears  are  alarmed,  and 

O  ehey 


202  g    E    K    M    O    IsT     XV: 

they  queftion  their  title  to  heaven,  than  when  their 
hopes  are  bright  and  ftrong.  This  is  very  different 
from  the  conduBofthe  real  chriftian.  He  is  more 
influenced  by  love  than  by  fear.  Hence  the 
greater  his  love,  the  more  engaged  he  is  in  the  du- 
ties of  devotion.  Love  is  a  more  conftant  princi^ 
pie  than  fear.  This  makes  the  hnceie  cbriftian 
more  fleady  and  uniform  in  his  religion,  than  the 
hypocrite.  When  the  latter  enjoys  hope,  and  fees 
no  danger,  he  is  cold,  remifs,  and  negligent  in  bis 
religiousduties,  and  often  calls  off  fear,  and  reftrains 
prayer  before  God;  Hence  that  demand  of  Jo^ 
concerning  the  hypocrite,  "Willhe  delight  himfelf 
in  the  Almighty  ?  Will  he  ahoays  call  upon  God  ?'* 
This  queftion  plainly  fuppofes,  that  hypocrites  are 
not  difpofed  to  call  upon  God  fteadily  and  uniform- 
ly, but  are  moved  to  do  it,,  by  fear,  or  fome  other: 
conftraining  motive. 

5.  Hypocrites  are  apt  to  have  an  high,  opinion 
of  their  own  goodnefs,  and  to  be  full  of  felf  confix 
dence.  The  language  of  their  hearts  and  hps  is, 
«  Stand  by  thyfelf,  come  not  near  me  ;  for  I  atn 
holier  than  thou."  And  our  Savior  fpake  a  par^ 
able  to  certain,  "  that  trufted  in  themfelves  that 
they  were  righteous,  and  defpifed  others."  The 
hypocritical  fcribesand  pharifees looked  down  up- 
on all  others,  with  the  greateft  contempt,  and 
thanked  God,  that  they  were  not  as  other  men. 
But  the  fincere  cbriftian  has  a  low  and  abafing 
view  of  himfelf,  and  is  ready  to  think  others  better 
V     '  than 


^'  k  li  ivl  o   N'    XV.  2d3 

than  himfelf.  The  pfalmifl  faid,  "  I  am  hiore 
brutifli  than  any  man."  And  Paul  faid,  "  I  am 
Ifels  than  the  leaft  of  all  faints."  Hence  it  is  a  mark 
df  hypbcrify,  for  men  to  have  a  high  opinion  of 
their  own  attairlments  in  grace,  and  to  look  upon 
themfelves  better  than  common  chriftiansi  I  may 
add,  ■  '     '   ^        -'^''''^  "- 

6.  Hypocrites  often  fall  away.  This  was  ofteti 
the  cafe  with  the  falfe  hearted  Ifraelites.  They 
were  almoft  conftantly  declining  in  their  religion. 
God  fays,  "  They  were  bent  to  backfliding." 
Though  they  made  high  profeffions  of  love  and 
tjbedience,  yet  their  love  foon  waxed  cold. 
Though  they  fang  God's  praife  with  raptures,  when 
they  experienced  his  mercy,  yet  they  foon  forgat 
his  works.  And  we  find  by  obfervation,  that  fome, 
who  make  the  higheft  pretences  to  religion,  and  ex- 
prefs  the  higheft  joy,  and  warmcft  zeal,  foon  lofe 
their  raifed  afFeftions,  become  cold  and  indifferent 
in  religion,  and  at  length  fall  into  open  vice  and 
total  apoftafy.  To  this  Job  feems  to  have  an  eye, 
when  he  fays  of  the  hypocrite,  "  Will  he  delight 
himfelf  in  the  Almighty  ?  Will  he  always  call  up- 
on God  .?"  This  not  only  expreffes  the  inconftan- 
cy  of  the  hypocrite  ;  but  feems  to  intimate  his 
pronenefs  to  backflide  from  God,  and  forfake  his 
•ways.  Thefe  are  fome  of  the  marks  of  hypocrify, 
fome  of  the  particular  and  prominent  features  of 
the  hypocrite.  And  they  ought  to  be  attended  to 
by  all  ;  efpeciaDy  by  thofe,  who  profefs  to  be  the 

O  2  ~        true 


004  S-   E    R    M    O    N      XV, 

true  difciples  of  Chrift.  Many  have  been  deceiv- 
ed, and  probably  many  more  will  be  in  lime  ta 
come.  When  our  Lord  mentioned  the  hypocrify  of 
one  of  his  difciples,  every  one  of  the  reft  cried  out 
-with  folicitude  for  himfelf,  "  Lord,  is  it  I  ?"  If  our 
heart  condemn  us  ;  God  is  greater  than  our  heart, 
and  knoweth  all  things.  But  if  our  heart  condemn 
ns  not,  then  have  we  confidence  toward  God, 


SERMON 


E   R   M   O    N     XVI. 


The  Hypocrite. 

J  O  B,    xxxvi.    13. 

BiU  the  hypocrites  in  hsart  heap  up  wrath. 

1  HE  nature  of  hypocrify,  or  the  char- 
a^ler  of  an  hypocrite,  I  endeavored  to  defcribe  in 
my  laft  difcourfe.  In  which  it  was  made  to  ap- 
pear, that  hypocrify  is  a  profeffion  of,  or  pretence 
10  rehgion,  when  the  heart  is  not  in  it.  It  is 
alTuming  the  chriftian  name  and  charader,  and  at- 
tending to  and  performing  the  external  duties  of 
religion,  from  felfifh  views  and  motives,  either  to 
gain  the  efteem  of  men,  or  the  approbation  of  God, 
without  any  regard  to  his  honor  and  glory.  A  man 
is  a  hypocrite  in  religion,  if,  in  his  religious  pro- 
feffions  and  pra6lice$,  he  is  aiming  only  at  his  own 
intereft.  Yet  this  is  the  very  end  which  hypocrites 
have  in  view.  For  this  caufe  they  put  on  the  out- 
ward garb  of  religion.  But  how  far  will  they  fall 
fhort  of  their  end  ?  How  different  will  be  the  event 
:and  iffue  of  their  religion  from  what  they  expe6l  ? 

O  3  Infteai 


$c6  SERMON.    XVI. 

Inftead  of  laying  up  for  themfelves  treafures  in 
heaven,  as  they  expecl,  our  text  tells  us,  "they 
heap  up  wrath."  An  hypocritical  profeffion  of  re- 
ligion may  anfwer  their  purpofe  in  this  world  ;  it 
may  gain  them  a  chriftian  name ;  it  may  procure 
them  the  appiaufe  of  men  ;  but  it  will  not  avail 
them  after  death  :  "  For  what  is  the  hope  of  the 
hypocrite  when  God  taketh  away  his  foul  ?"  This 
will  more  clearly  appear  from  attending  to  the  fec- 
ond  propofition,  which  is, 

II.  To  Ihow  the  evil  of  hypocrify,  or  the  awful 
end  and  aggravated  condemnation  of  hypocrites — 
"  they  heap  up  WTath," 

The  evil  of  hypocrify  may  appear  from  the  view 
which  men  naturally  have  of  an  hypocrite;  from 
confidering  how  odious  and  defpi cable  the  charac- 
ter is  in  the  view  of  every  one,  in  the  things  of  this 
life.     Every  one  defpifes  in  his  heart  the  man,  who 
ads  the  hypocrite  towards  his  neighbor  ;  who  fpeaks 
fair  to  his  face,  but  reproaches  him  behind  his  back  ; 
who  profelTes  great  friendfliip  and  efteem  for  him, 
when,  at   the  fame  time,  he  is  an  enemy  to  him  in 
his  heart.     The  man,  w'ho  profefles  great  love   to 
his  neighbor,  a  readinefs  to  ferve  him,  and  to  do 
him  all   the  good  in  his  power  ;  and  yet,  at   the 
fame  time,  is  only  feeking  to  ferve  himfelf,  to  pro- 
niote  his  own  private  advantage,  fuch  an  one,  I  fay, 
is  defpifed  by  every  one.     And  is  hypocrify  and 
deceit  iefs  odious,  when  exercifed  towards  God, 
than  when  it  is  exercifed  towards  man  ?  Is  it  a  Iefs 

crime 


SERMON       XVL  ,£0,7 

-crime  to  pretend  friendfhip  to  God,  when  the  heart 
is  not  in  the  profeflion,  than  it  is  to  make  the  fame 
ialfe  pretence  to  man  ?  No,  this  cannot  be  imagin- 
ed. Hence  God  every  where  expreffes  his  difpleal- 
ure  againft  hypociites.  And  Chrift  often  denounc- 
ed his  woes  againft  fuch  ;  he  calls  them,"  whited 
fepulchres,"  and  fays  to  them,  "ye  ferpents,  ye  gen- 
eration of  vipers  ;  how  can  ye  efcapethe  damna- 
tion of  hell  ?"  It  is  certain  that  hypocrites  cannot 
deceive  God,  by  all  their  folemn  profeffions  of  re- 
ligion ;  for  he  knows  their  thoughts,  fearches  their 
hearts,  and  tries  their  reins.  And  as  he  cannot  be 
deceived,  fo  he  will  not  be  mocked.  He  requires 
truth  in  the  inward  part  ;  he  has  pleafure  in  up- 
.rightnefs  ;  he  hateth  lying  and  deceit  ;  he  has  no 
delight  in  mere  external  fervices.  Accordingly,  he 
declares,  that  in  the  judgment  of  the  great  day, 
when  many  fhall  plead  what  fervices  they  had  done 
for  him  ;  how  they  had  eaten  and  drank  in  his  pref- 
ence,  caft  out  devils  in  his  name,  and  in  his  name 
had  done  many  wonderful  works  ;  he  will  then 
profefs  unto  them,  I  never  knew  you;  and  will  fay, 
Depart  from  me,  ye  workers  of  iniquity.  It  is  a- 
bundantly  evident  from  the  whole  tenor  of  facred 
fcripture,  that  none  but  the  real  friends  of  God, 
none  but  thofe  whofe  hearts  have  been  renewed 
by  the  power  and  grace  of  God,  will  be  finally  ad- 
mitted to  the  enjoyment  of  him. 

But  hypocrites  fhall  not  only  lofe  their  labor  in 
jehgioD;  or  mifs  of  heaven,  which  they  feek  after ; 

O  4  bvit 


2c8  SERMON      XVI. 

but  as  they  now  heap  up  wrath,  fothey  fhall  hereafter 
meet  a  inoft  awful  and  aggravated  condemnation. 
There  is  fomething  peculiarly  criminal  in  known 
and  allowed  hypocrify  ;  it  is  folemn  falfehood  ;  it 
is  devout  deceit ;  it  is  injuring  under  the  pretence 
of  friendfhip.  Secret  enemies  are  the  word  kind  of 
enemies  ;  by  them  Chrift  is  wounded  in  the  honfe 
of  his  friends.  Like  Judas,  they  fay.  Hail,  Mafter, 
and  kifs  him,  that  they  may  betray  him.  Hypocrites, 
efpecially  thofe  who  deceive  themfelves,  are  the 
leaft  likely  to  obtain  falvation;  for  they  feel  fecure 
from  convidion,  they  think  themfelves  fafe  from 
the  wrath  to  come,  and  are  not  alarmed  at  all  the 
threatcnings  of  God's  word  againft  finners.  They 
think  themfelves  rich  and  increafed  in  goods,  and 
have  need  of  nothing.  The  means  of  grace,  there- 
fore, only  f«rve  to  harden  their  hearts,  and  blind 
their  minds,  and  flupify  their  confciences,  and 
make  them  ripe  for  ruin. 

But  furthermore;  hypocrites  heap  up  wrath  to 
themfelves,  as  their  own  confciences  will  forever 
condemn  them  in  the  world  to  come,  forprofeffing 
what  they  never  felt,  and  what  they  never  prac> 
tifed  ;  for  fatisfying  themfelves  with  only  a  name  to 
live,  while  they  were  dead  ;  for  aQing  a  deceitful 
part,  and  deceiving  themfelves  as  well  as  otherSj, 
with  an  empty  fliow.  Their  own  hearts  will  con. 
demn  them,  for  abufing  the  means  of  grace,  and 
ufing  them  only  to  ripen  themfelvesfordeftruaion. 
They  will  feel  the  folly  of  toiling  in  external  du- 

tiesg 


SERMON        XVL  »oj 

iies,  in  which  their  hearts  were  never  engaged. 
Hypocrites,  therefore,  are  fpoken  ofasfome  of  the 
vileft  and  moil  wretched  of  finners  ;  for  it  is  re. 
prefented  as  an  aggravation  of  tbepunilhment  of  the 
finally  impenitent,  that  they  fhall  be  d<pomed  to 
have  their  portion  with  hypocrites  and  unbelievers* 
We  now  pafs  to  improve  the  fiibje^. 

1.  If  the  charafter  of  the  hypocrite  has  been 
juQIy  defcribed  in  thefe  difcourfes — if  itconiifts  in 
profeffing  religion,  when  the  heart  does  not  feel  it; 
in  profeffing  friend fhip  to  God,  when  the  heart  is 
at  ennr/ity  with  him  ;  or  in  ading  from  love  to  felf, 
inftead  of  aiming  at  the  glory  of  God  ;  then  we 
learn,  that  true  religion  does  not  at  all  confifi: 
in  outward  profeffions  or  praQices,  but  in  the 
inward  exercifes  of  the  heart,  in  the  temper 
and  difpofition  of  the  mind.  It  is  true,  external 
profeffions  and  outward  duties  are  required,  and 
the  good  man  will  as  naturally  perform  them,  as 
the  good  tree  will  produce  good  fruit  ;  but  yet,  in 
themfelves  coniSdered,  or  feparate  from  an  upright 
heart,  they  are  nothing.  But  you  may  afk,  Does 
not  God  require  us  to  perform  external  duties,  to 
read,  pray,  attend  public  worfhip,  and  the  like  ?  I 
fay,  Yes,  I  faid  it  before  ;  but  does  God  require 
men  to  be  hypocrites  ?  Does  he  require  them  to 
profefs  what  is  not  true  ?  Does  he  require  them  tQ 
profefs  themfelves  to  be  his  friendj,  when  they  are 
his  enemies  ?  Does  he  require  them  to  pray,  or  to 
^o  any  other  external  a^lion^  with  a  wicked  heart  B 

No; 


2iO  SERMON       XVL 

No  ;  David  fays, ''  If  1  regard  iniquity  in  my  hearty 
the  Lord  will  not  hear  nie."  And  Solomon  fays., 
«  The  facrifices  of  the  wicked  are  an  abomination  to 
the  Lord."  A  man  may  live  all  his  life  time  in  the 
profeflion  of  religion,  and  in  the  performance  of 
external  fervices,  and  yet  do  no  part  of  his  duty, 
but  remain  an  hypocrite,  and  only  heap  up  wrath 
lo  himielf  againft  the  day  of  wrath.  Hence  it  clear- 
ly appears,  that  true  rehgion  confiftsin  thepureand 
UDri^ht  intentions  of  the  heart,  and  not  in  mere  ex- 
ternal  fervices. 

2,  We  infer  that  many  perfons  are  deceived,  not 
only  with  refpett  to  their  real  charader,  but  deceived 
with  refpe6l  to  their  religious  fervices.  Multitudes 
dare  not  make  a  public  profefTion  of  religion,  left 
they  fhould  be  hypocrites  ;  b\it  yet  they  perform 
many  external  a6ls  of  duty,  and  think  there  is  fome- 
thino^  really  good  and  acceptable  to  God  in  what 
they  do.  But  they  deceive  themfelves  ;  for  there 
is  fome  kind  of  profeflion  in  thefe  external  religious 
duties,  and  if  their  hearts  be  not  right  with  God,  in 
the  performance  of  them,  they  are  only  hypocritical 
fervices.  And  what  of  duty  is  there  inhypocrify  ? 
Can  God  be  pleafed  with  fuch  fervices  ?  No  ;  if  we 
do  not  a6l  frem  love  to  God,  if  we  do  not  aim  at 
his  glory  and  honor  in  our  religious  duties,  we  a6l 
the  part  of  real  hypocrites. 

3.  From  the  fubje6l  we  infer,  that  it  is  the  heart 
which  determines  every  one's  character,  or  that  ev- 
ery one  is  in  reality  as  his  heart  is.     If  In  his  heart 

he 


SERMON       XVi;^  ail 

fee  loves  God,  if  he  is  cordially  reconciled  to  his 
Jaw  and  government,  if  he  is  aBuated  by  a  regard 
to  his  honor  and  glory,  then  he  is  a  chrillian.  But 
if  his  heart  be  unrenewed,  if  it  be  under  the  pow-. 
erand  dominion  of  lin  -,  if  he  bea6luatedonly  by  a 
regard  to  himfelf ;  then,  notwidillanding  all  his  re- 
formations of  life,  notwithftanding  all  his  religious 
profeflions  and  pretences,  and  notwithftanding  all 
his  outward  a6ls  of  duty,  hemuO:  be  confideredas 
an  enemy  to  God.  So  fays  Solomon,  "  As  a  man 
thinketh  in  his  heart,  fo  is  he  ;"  as  the  temper  and 
difpofition  of  his  heart  is,  fuch  is  he  in  reality.  A 
man  may  be  very  diligent  and  careful  in  the  per- 
formance of  outward  duties,  and  be  thought  by  the 
world  in  general  to  be  a  very  good  man,  and  yet 
be  only  an  hypocrite;  for  hypocrify  lies  in  the  heart, 
and  therefore  out  of  the  view  of  the  world.  We  can 
judge  only  from  what  is  outward,  from  what  appears 
to  us,  and  therefore  if  a  man  appear  to  us  to  a61; 
well,  if  his  outward  conduB  and  behavior  be  good, 
we  rnay  and  ought  to  hope  that  he  is  a  good  man ; 
but  God  looketh  at  the  heart,  and  will  judge  accord- 
ing to  that ;  for  that  determines  his  real  charader. 
4.  We  learn  of  what  importance  it  is,  that  every 
one  look  to  his  heart.  It  is  for  want  of  looking  to 
our  own  hearts,  for  want  of  knowing  our  own 
hearts,  that  we  are  fo  ignorant  of  ourfelves.  Moft 
men  are  ftrangers  to  their  own  hearts.  Few  look 
to  their  hearts  at  all  ;  they  pay  fome  attention  to 
their  outward  condu6l;  and  from  this   determine 

their 


513  S    E    R    M    O    N      XVL 

their  cbara6ler.  Sinners  look  to  their  outward 
ConduQ:,  and  nnoft  of  them  think  that  they  are  not 
very  bad.  They  do  not  commit  many  fins ;  they 
do  not  (leal,  nor  lie,  nor  get  drunk,  nor  fwear,  nor 
x*heat,  nor  commit  aduhery,  nor  fornication  ; 
they  mean  to  be  honeft  and  upright  in  their  deal- 
ings, and  injure  no  man's  perfon  or  property  ; 
and  therefore  they  think  tkat  they  are  very  good 
kind  of  folks  :  And,  indeed,  for  this  world  they  arc 
good  fort  of  folks  ;  it  is  well  for  the  world,  it  is 
for  the  benefit  of  fociety,  that  they  are  fuch.  But 
■what  is  this  in  the  view  of  God,  who  fearches  the 
heart?  Is  not  all  this  confiftent  with  a  heart  at  en- 
mity againft  God  ?  a  heart  under  the  power  and 
dominion  of  fin  ?  Do  not  fuch  live  every  day,  ev- 
ery hour  and  moment,  deditute  of  that  love  to  God 
and  love  to  man,  which  is  the  fulfilling  of  the  law, 
and  the  whole  of  duty  ?  Sin  does  not  confifl  fo 
much  in  thofe  outward  adts  of  wickednefs,  from 
which  they  refrain,  as  it  does  in  a  corrupt  and  wick- 
ed heart.  This  they  have  every  moment ;  and  yet 
being  infenfiblc  of  it,  they  can  live  in  peace  and 
quietnefs  in  fin.  I  have  often  been  furprifed  to 
find  fick  and  dying  perfons,  when  complaining  of 
their  wickednefs,  mentioning  that  they  had  done 
this  or  that  a6l  of  wickednefs,  and  that  they  had  o- 
mitted  this  or  the  other  outward  aft  of  duty  ;  as 
though  all  their  fin  and  wickednefs  confiflcd  in 
thefe  things,  while  they  fay  nothing  about  the  wick-^ 
cdncfs  of  their  heart,  in  which  all  criminality  con^ 


SERMON      XVr.  2ig 

Cfts.  For  the  fame  reafon,  or  for  ^A7ant  of  attend- 
ing to  and  knowing  the  wickednefs  of  their  own 
hearts,  it  is,  that  the  very  word  of  men  do  not  think 
themfelves  very  bad.  It  is  true,  they  have  fome- 
times  got  drunk,  or  they  have  fometimes  ftolen,  de- 
frauded, committed  adultery,  and  the  hke  ;  but 
they  are  free  from  other  crimes  which  other  men 
commit ;  and  it  is  but  a  few  times  that  they  have  done 
thefe  things,  and  therefore  they  cannot  think  them- 
felves very  criminal.  So,  becaufe  they  have  not 
done  every  wicked  a6lion  that  ever  was  done,  they 
are  not  very  wicked  ;  though  they  have  in  many 
inftances  a6led  out  the  wickednefs  of  their  hearts, 
and  at  all  times  pofiefled  a  heart  fully  fet  in  them- 
to  do  evil,  and  as  corrupt  and  vile  as  can  be  con- 
ceived of.  From  the  lame  caufe,  that  is,  from  ig- 
norance of  their  own  hearts,  others,  who  have  kept 
themfelves  from  grofs  a^s  of  wickednefs,  who  havo 
performed  many  outward  a6ls  of  duty,  who  have 
lived  in  the  pra8ice  of  attending  public  worfliip, 
and  family  and  fecret  prayer,  are  ready  to  imagine, 
that  they  are  really  very  good  chriilians  ;  when,  at 
the  fame  time,  they  are  only  hypocrites,  and  under 
the  power  and  dominion  of  fin.  How  important 
is  it,  then,  that  we  Ihould  attend  to  our  own  heart, 
and  examine  it  very  critically  and  impartially  ; 
efpecially  fince  the  heart  is  deceitful  above  all 
things  and  defperately  wicked.  Men  are  univerfally 
fond  of  thinking  well  of  themfelves  ;  and  becaufe 
we  wifh  to  have  a  good  opinion  of  ourfelves,  we 

cafily 


i2i4  S    E    R    M    O    N        XVf; 

cafily  ei>?ertain  it.  But  how  dreadful  will  it  be  to 
remain  blind  to  our  own  charader,  until  death  un- 
deceive us,  and  w'e  open  our  eyfes  in  a  world  of 
mifery,  where  there  will  he  no  remedy  !  Let  us, 
then,  feel  the  importance  of  having  a  right  heart,  of 
aQing  from  a  real  regard  to  God,  andof  aiming  fin- 
cerely  at  his  glory  in  all  our  cdndu61.  Since  this 
is  the  only  right  motive,  fince  if  we  are  deftitute  of 
this  we  are,  at  beft,  nd  better  thain  hypocrites,  let 
us  fee  to  it,  that  our  hearts  be  right  with  God. 

5.  From  this  rubje6l  we  infer,  that  true  religiori 
is  infinitely  important  to  all  mankind.  Nor  is  this' 
inference  unnatural  ;  for  even  thehypocrify  of  meni 
proves  it  to  be  true.  If  religion  were  of  no  im- 
portance, their  would  be  no  hypocrites.  It  is  only 
that  which  is  good  that  is  counterfeited.  Men  feel 
the  importance  of  religion ;  at  leaft,  that  it  isof  fom^ 
importance,  otherwifeno  one  would  riiake  preten- 
fions  to  it.  But  we  find  mankind  all  over  thd 
world  making  pretenfions  to  Tome  kind  of  religion^ 
and  this  fliows  that  there  is  a  general  belief  among 
all  nations,  that  religion  is  really  important.  All 
falfe  religion,  and  all  falfe  pretenfions  to  religion, 
afford  a  clear  and  ftrong  proof  of  the  importance 
of  true  religion.  If  any  religion  be  irhportant,  it 
TOuft  be  that  which  is  true,  or  that  which  confifis 
in  love  to  God,  in  friendfhip  to  him,  in  a  heart 
devoted  to  his  fervice,  and  not  in  any  thing  felfiflT; 
for  felfifhnefs  is  the  fum  and  fubfiance  of  all  fin, 
and  the  fource  of  all  the  hypocrify  in  the  world. 

6,  What 


S    E    KM    OK     XVL  erg 

,  6,  What  little  reafon  have  finners  to  quiet  them^ 
felves  with  the  thought,  that  they  are  no  hypo- 
crites ?  With  this  many  feem  to  quiet  themfelvecv 
How  often  may  we  hear  one  and  another  fay,  that 
they  are  no  hypocrites  ?  Has  not  this  thought  oc- 
curred to  fome  of  you  today,  while  we  have  been 
treating  on  this  fubje6i;  ?  Has  not  one  and  another 
faid, "  Well,  1  am  not  an  hypocrite  ?"  What  are  you 
then  ?  Are  you  a  real  chriftian  ?  Are  you  the  hear- 
ty friend  of  God  ?  If  this  be  your  charaQer,  you 
are  no  hypocrite.  But  when  you  fay,  that  you 
are  no  hypocrite,  do  you  mean  to  fay,  that  you 
make  no  pretenfions  to  any  religion,  that  you  do 
not  pretend  to  have  any  love  to  God,  or  any  re- 
gard to  his  law  ?  Do  you  mean  to  declare  your- 
felf  to  be  an  open,  avowed  enemy  to  God  ?  Are 
you  willing  to  own  this  charafter  ?  This  muft  be 
your  charader,  if  you  are  neither  a  chriftian,  nor 
an  hypocrite.  But  is  this  an  amiable  chara6ler  ? 
Will  this  procure  the  love  and  efteem  of  any  of  your 
fellow  men  ?  However,  if  this  be  the  chara6ler 
•which  you  are  willing  to  own,  let  me  entreat  you 
to  confider,  a  moment,  what  it  is  to  be  of  fuch  a 
chara6ter.  It  is  to  be  an  enemy  to  God,  the  great- 
eft  and  beft  of  beings,  who  is  your  Creator,  Preferv- 
er,  and  Benefador,  who  has  given  his  Son  to  fuffer 
and  die  for  your  eternal  good,  who  has  invited  you 
to  accept  falvation,  who  has  waited  upon  you  to  be 
gracious  to  you,  who  now  invites  you  to  return  to 
him  and  live,  and  who  has  power  and   authority  to 

-     fend 


2i6  SERMON      XVL 

fend  you,  in  a  moment,  to  eternal  perdition  !  As 
an  ambafTador  of  Chrift,  1  pray  you  in  his  flead  to 
become  reconciled  to  God.  Knowing  the  terror  of 
the  Lord,  I  would  perfuade  you  to  flee  from  the 
wrath  to  come,  and  lay  hold  on  eternal  life  :  Re- 
member that  you  are,  this  moment,  in  the  hands  of 
that  God,  v/ho  is  angry  with  the  wicked  every  day, 
•who  has  bent  his  bow  and  made  it  ready,  and  pre- 
pared his  inftruments  of  death.  And  remembefj 
that  God  has  faid,  his  fpirit  fliall  not  always  ftrive 
with  finners.  Behold,  now  is  the  accepted  time, 
behold,  now  is  the  day  of  falvation.  Wherefore, 
today  if  ye  will  hear  his  voice,  harden  not  your 
hearts  ;  but  if  you  refufe  and  rebel,  know  that  their 
remaineth  no  more  facrifice  for  (ins,  but  a  certain 
fearful  looking  for  of  judgment,  and  fiery  indigna- 
tion^ which  flia^l  devour  the  adverfaries. 


SER  M  01^ 


SERMON     XVIL 


The  unchanging  Gopdnefs  and  Mer- 
cy of  God  an  everlailisPg  Sourif.^ pf 
Gratitude  and  Praife. 

[yi  Thank/giving' Sermon,] 

P  S  A  L  M     cixxv!.     1. 

0  give  ihanks.Mnto  the  Lprdijiir.fhfi  is  good  ;  for 
his  mercy  endurethforiver. 

Praising  God  is  mot  the  duty  of  a 
tbankfgiving  day  only,  but  of  every  other  day. 
This  is  the  duty  of  all  rational  creatures ;  and  will 
remain  to  be  their  duty,  as  long  as  God  continues 
unchangeably,  good  and  merciful.  And  lince  his  , 
goodnefs  and  mercy  will  endure  forever,  it  will  f 
forever  be  the  duty  of  reafonable  creatures,  to  pay 
him  this  reafonable  fervice.  Gratitude  and  praife, 
or  praife  flowing  from  a  grateful  heart,  will  be  the 
employment  of  faints  and  angels,  in  the  ccafelefs 
ages  of  eternity.  The  exhortations  to  gratitude 
^  p  and 


218  SERMON       XVii: 

and  praife  in  the  word  of  God  are  almofl  innume- 
rable ;  and  the  examples  of  good  men,  in  this  refp.e£^,. 
are  very  frequent.     We  often  find   thofe  who  pof- 
feffed  a  grateful  heart,    celebrating    the  praifes  of 
Jehovah,  and  giving    thanks  to  God,  for  innume- 
rable mercies  and  favors   received.     The  book  of 
Pfalms,  in  particular,  is  almoft  entirely  made  up  of 
fongs  ofpraife.     And  we  often  find  the  piouspfalm- 
ift  fo  deeply  imprefled  with  a   lively   fenfe  of  the 
infinite  goodnefs  of  God,  and  his  worthinefs  to  be 
praifed,  that  he  calls  upon  all   mankind,  yea,  upon 
all  creation,  to  praife   the  Lord.     Though  the  pi- 
ous foul  often, fenfibly  feels  its  perfonal  obligation 
to  gratitude  for  perfonal  favors,  and  is  difpofed  to  re- 
cite particular  inftances  of  divine  goodnefs  toitfelf> 
yet  all  its  gratitude  and  praife  does  not  flow  from  a 
fenfe   of  perfonal  good  enjoyed.     It    is  led^by 
the  ftreams  of  divine  goodnefs,  which  flow  to  itfelf, 
up  to  the  Source  and    Fountain  of  all  the  good 
which  flows  to  the  univerfcjand  of  which  all  crea- 
tures partake  ;  and  therefore  feels  its  obligation, 
and  the  obligation  of  all    creatures,  to   praife  the 
Lord,  becaufe  "  be  is  good,  and  his  mercy  endur- 
eth  forever."     The  truly  pious  and  grateful  heart 
i»  not  felfifli  in  its  gratitude,  is  not  thankful  mere- 
ly for  thofe  favors  which  itfelf  enjoys  ;  but  feels 
grateful  for  all  that  goodnefs  which  fills  heaven  and- 
earth. 

This  was  evidently  the  fpirit  and  temper  of  the 
^ious  pfalmiftj  when  he  compofed  this  pfalm,  which. 

has. 


S    E    R    M    O    ^[       XVll.  ojg 

has  this  peculiarity  in  it,  that  every  verfe  in  the 
pfalm  ends  with  thefe  words,  "  for  his  mercy  endur^ 
cth  forever;"  which  are  emphatically  repeated 
twenty  fix  times.  In  enumerating  the  a61s  of  di- 
vine goodnefs  and  mercy,  the  pfalmill  takes  noticcj 
not  only  of  particular  inftances  of  God's  goodneis 
to  the  church,  but  of  his^wrath  to  their  enemies  ;  be- 
caufe  thofe  inftances  of  his  wrath  were  real  inftan- 
ces of  his  mercy  to  his  people.  Hence  he  mentions 
it  as  an  inftance  of  God's  goodnefs,  that  he  not 
only  made  his  people  pafs  fafely  through  the  Red 
Sea,  but  alfo  that  he  overthrew  Pharaoh  and  his 
hoft.  And  for  the  fame  reafon,  faints  and  angels 
are  reprefentcd,  in  the  Revelation  of  St.  John,  as 
rejoicing  and  praifing  God,  for  the  judgments  ex- 
ecuted upon  fpiritual  Babylon.  "  And  after  thefe 
things  1  heard  a  great  voice  of  much  people  in 
heaven,  faying,  Alleluia  :  Salvation,  and  glory,  and 
honor,  and  power  unto  the  Lord  our  God  :  For 
true  and  righteous  are  his  judgments  ;  for  he  hath 
judgied  the  great  whore,  which  did  corrupt  the 
earth  with  her  fornications,  and  hath  avenged  the 
blood  of  his  fervants  at  her  hand.  And  a^ain  thev 
faid,  Alleluia.  And  her  fmoke  rofe  up  forever  and 
ever.  And  the  folir  and  twenty  elders  and  the 
four  beafts  fell  down  and  worfhippcd  God  that  fat 
on  the  throne,  faying.  Amen  ;  Alleluia."  Thus 
heaven  and  earth  join  to  give  thanks  to  God,  for 
his  righteous  judgments  upon  his  and  his  church's 
enemiesj  becaufe  thefe  judgments  flow  from  his  ef- 

P  2  fenlial 


220  SERMON     XVIL 

fential  goodnefs,  and  areas  exprefliveofhismercy^ 
as  the  beitowment  of  good.  He  is  the  fame  kind 
nnd  benevolent  Being,  when  he  infliBs  wrath  upon 
his  enemies,  that  he  is  when  he  confers  favors  upon 
his  friends  ;  '•  for  his  mercy  endureth  forever." 
Hence  this  obferyation  naturally  comes  into  view, 
from  the  words  of  our  text,  namely, 

That  the  everlafting  and  unchanging  goodnefs 
and  mercy  of  God,  are  an  everlafting  fource  of 
gratitude  and  praife. 

This, is  indeed  the  fpirit  of  the  text.     The  pfal.m- 
ift-  here  calls  upon,  all  to  give  thanks  unto  the  Lord, 
for  this  reafon,  that  his  goodnefs,  and  that  his  mer- 
cy, endureth  forever.     And  this  is  the  great  reafon, 
why  we  ihould  give  thanks  to   God,  not  merely 
.becaufe  we  receive  particular  and  perfonal  favors 
/rom  him,  but    becaufo-he  is  unchangeably  good 
'and  merciful.     I  would  not,  however,  be  under- 
-Itood  to  fay,  that  we  are  not  obliged  to  give  thanks 
,10  God  for  particular  and  perfonal  favors,  for  it  is 
certain   that   we  are  ;  and  the   real   chriflian   will 
.feel: his  heart  mod  fenfibly  and  gratefully   afFe8ed, 
with  the  innumerable  mercies  which  God  confers 
upon  him.     The  divine  goodnefs  will  appear ^re^^ 
indeed^  in  conferring  fo  many  and  fuch  undeferved 
favors  upon  one  fo  greatly  unworthy.     Hence  he 
-will  feelingly  adopt  the  words    of  David,  "  Who 
am  I,  O  Lord  God,,. and  what  is  ray  houfe,  that 
thou  haft  brought  me  hitherto  ?"  But  it  is  evident, 
that  it  is  not  merely^  or  efpecially^  the  perfonal  favors 

received-. 


S-E    R    M    O    N       XVII.  221 

received,  that  are  the  caufe  of  gratitude;  but  thefe 
favors  conferred  on  one  fo   unworthy  give  him  a    . 
more   livelv    and  animating   fenfe  of  the  infinite 
goodnefs  of  that  Being,  from  whom  fuch  favors  fiusv. 

But  that  the  goodnefs  and  mercy  of  God  are  an 
everlafting  fource  of  gratitude  and  praife,  will 
appear,  with  additional  evidence,  from  confidering, 

1.  That  the  goodnefs  and  mercy  of  God  are  in- 
finite in  their  nature  and  degree. 

God  is  not  only  good  and  merciful,  but  his  good- 
nefs and  mercy  are  perfe6l.  In  ail  creatures  good- 
nefs is  limited  and  finite.  Angels  are  good ;  they  are 
pofTcffed  of  real  benevolence  and  love;  they  al- 
ways feel  benevolent ;  they  always  rejoice  in  be- 
nevolence, they  are  always  difpofcd  to  exprefs 
benevolence,  and  to  promote  the  happinefs  of  all 
God's  creatures  ;  but  ftill  their  goodnefs  is  noth- 
ing in  comparifon  with  the  goodnefs  of  God.  There 
isa  degree  of  goodnefs  in  faints,  though  it  is  mixed 
with  great  imperfe8ion.  But  in  God  there  is  all 
that  goodnefs,  which  can  make  the  infinite  Jeho- 
vah abfolutely  perfed.  No  creature  can  wifh  him 
to  poffefs  more  goodnefs  than  he  does  poflei's.  Any 
kind  or  degree  of  alteration  in  his  nature,  would 
render  him  imperfeci:,  and  make  him  lefs  good.  If 
then  goodnefs  be  defirable,  if  it  be  matter  of  grati- 
tude and  praife,  what  gratitude  !  what  praife  !  is  due 
to  him  whopofTeffes  all  polTiblc  goodnefs !  !f  the  few 
drops  of  goodnefs,  which  fall  on  usjfhould  awaken 

gratitude  in  our  hearts,  then  what  praife  is  due  to  Ilfm, 

P  3  who 


232 


SERMON      XVII. 


who  is  the  boundlefs  qcean  of  good,  from  whence 
thefe  drops  flow  !  This  leads  me  to  obferve, 

2.  That  the  goodnefs  and  mercy  of  God  are 
the  fountain  and  fource  of  all  the  good  and  hap- 
pinefs  enjoyed  in  the  univerfe. 

From  this  infinite  and  inexhauftible  fountain  flows 
all  the  happinefs  which  angels  and  glorified  fpirits 
enjoy  in  heaven  ;  from  hence  flows  all  the  happi- 
nefs that  the  many  millions  and  millions  of  mankind, 
in  every  p^rt  of  the  wprldj  enjoy  ;  and  from  hence 
flows  all  the  natural  and  animal  good,  which  all 
the  animal  creation  enjoy.  In  a  word,  frorn 
ibis  fountain  flows  all  the  good,  all  the  happi- 
nefs, which  fills  the  univerfe  fo  full,  that  there  can 
be  no  more  confiflently  with  the  mod  benevolent 
purpofe  of  the  Deity.  Surely,  then,  here  is  a  jufl 
foundation  for  everlafting  gratitude  and  praife.  If 
the  ftreams  of  divine  goodnefs,  which  flow  to  us, 
ought  to  excite  our  gratitude  and  praife,  w4iat  grat- 
itude, what  praife  fliall  we  render  to  that  God  who 
fills  the  univerfe  with  good  !  God*s  goodnefs  to 
other  men  and  to  other  beings  deferves  cur  grati- 
tude and  praife,  as  truly  as  his  goodnefs  to  us  ; 
and  we  ought  to  rejoice  as  really  in  the  happinefs 
of  others  as  in  our  own  ;  and  if  we  polTefs  a  truly 
benevolent  fpirit  and  temper  we  fliall  do  it.  Wc 
find  the  angels  rejoicing  in  all  the  good  and  happi- 
nefs, which  is  communicated  to  mankind.  Hence 
their  joy,  when  God  laid  the  foundations  of  the 
world  ;  hence  their  fong  of  praife,  when  the  Savior 

was 


SERMON      XVIL  ^<i^ 

was  born;  and  hence  their  joy  at  the  converfion  ' 
of  finners.  The  goodnefs  of  God  is  the  proper 
ground  and  foundation  of  gratitude  and  praife;  and 
every  inftance  in  which  God  manifelts  his  goodnefs, 
awakens  a  fenfe  of  gratitude  afrefii  in  the  minds  of 
holy  beings.  Indeed,  notwithftanding  all  the  good 
and  happinefs  which  creatures  enjoy,  there  would 
be  no  obligation  to  gratitude  and  praife,  if  their 
good  and. happinefs  did  not  flt^w  from  a  benevolent 
Being.  It  is  not,  therefore,  the  good,  the  happinefs 
enjoyed,  that  is  the  proper  foundation  for  praife  ; 
but  the  benevolent  fource,  from  which  this  good 
and  happinefs  proceeds.  Suppofe  that  mankind 
enjoyed  all  the  outward  good  and  happinefs  which 
they  now  poffefs,  yet  if  this  were  the  effect  of  chance 
or  accident,  there  would  then  ^be  no  foundation 
for  gratitude  or  praife.  Or  fuppofe  it  were  all  the 
fruit  and  effeQ  of  their  own  independent  wifdom, 
prudence,  and  induftry,  there  would  then  be  no 
room  for  gratitude  or  praife.  Or  if  we  could  fup- 
pofe that  all  our  enjoyments  proceeded  from  a  Be- 
ing deftitute  of  benevolence  and  love,  who  had  no 
friendly  and  good  defign  in  giving  them,  then  we 
fhould  be  under  no  obligation  of  gratitude  for 
what  we  enjoy.  It  is,  therefore,  the  benevolence 
of  thegiverthat  lays  us  under  obligation  for  the  gift ; 
and  our  obligation  to  him  is  great,  not  always  in 
proportion  to  the  value  of  the  gift,  but  in  proper- 
iion  to  the  benevolence  of  the  giver  in  the  beilou'- 
ZTienl   of  it.     Hence  it  appears,   that   the  good. 

P  4  nc[s 


224  SERMON       XVIL 

nefsof  God  is  the  foundation  of  real  gratitude 
and  praife.  And  that  this  fource  of  gratitude 
is  everlafling  further   appears,   from   confidering, 

3.  That  the  goodnefs  and  mercy  of  God  are 
everlafling  and  unchangeable — ^'  his  mercy  endur- 
cth  forever." 

God  was  the  fame  good  and  merciful  Being  be- 
fore angels,  or  men,  or  any  creature  exifled,  that 
he  has  been  fincc.     It  was  his  antecedent  goodnefs 
and  mercy,  which  fed  him  to  create  the  world  and 
all  beings  and  things.     It  was   this  goodnefs  and 
mercy,  which  led  him  to  adopt  that  plan  of  opera- 
tion, in  which  goodnefs  and  mercy  might  be  mani- 
fefted  and  difplayed  in  the   mod  glorious  manner. 
And  the  fame  goodnefs  and  mercy  v;hich  firfl:  m.ov- 
ed  him  to  create,  has  governed,  him,  in  every  part 
of  his  condud,  ever  fince.     He  is  unchangeable  in 
his  nature,  and  therefore   his  goodnefs  and  mercy 
endure  forever.     From  the  beginning  of  the  world 
to  this    day,  all  mankind  have  experienced    the 
goodnefs  and  mercy  of  God,  and  fr©m  this  day 
forward,  as  long  as  the  fun  and  moon  endure,  they 
fhall  continue  to  experience  his  goodnefs  and  mer- 
cy.    The  goodnefs  and  mercy  of  God  do  not  fluc- 
tuate and  change,  as  the  benevolence  of  men  of- 
ten does,  but  they  remain  the  fame,  though  the 
difpenfations    of  providence  are  frequently  chang- 
ing.    God  is  as  truly   good  when  he  frowns,  as 
when  he  fmiles  ;  when  he  corre6ls    and  cha  ftifes 
his  friends  for  their  faults,   as  when  he  rewards 

them 


S   E    R    M^b^^^N      XVII.  £25 

tliem  for'tfiefr  virtues.  When  \v^c  take  a  view  of 
the  moral  world,  ^^e  find  that  even  the  church  of 
God  in  former  ages,  though  the  particular  obje6t 
, of  divine  love,  was  under  a  dark  difperifationjin  com- 
parifon  with  the  prefent  ;  but  God  was  no  lefs  kind 
and  good  in  thofe  dark  ages,  than  he  is  now.  And 
his  goodnefs  now,  is  no  lefs  than  it  will  be,  when  all 
the  faints  are  made  perfeBly  blefTed  in  hc^aven.  For 
the  Lord  is  always  good,  and  his  mercy  endureth  for- 
ever. Could  there  be  a  time  when  God  fliould 
ceafe  to  be  good,  we  fhould  then  be  under  no 
obligation  of  gratitude  and  praife,  even  though 
the  efFe6ts  of  his  goodnefs  fhould  flill  remain.  But 
fince  his  goodnefs  and  mercy  fhall  endure  forever, 
they  muft  neccflarily  be  an  everlafting  fource  of 
gratitude  and  praife.     I  may  add, 

4.  All  this  goodnefs  and  mercy  of  God  is  under 
the  dire6lion  of  perfe6l,  unerring  wifdom. 

Goodnefs  in  God  is  not  the  impulfe  of  blind 
paflion,  or  inclination,  as  it  is  in  men.  It  docs 
not  confift  in  the  beRowment  of  a  favor,  as  the 
humor  of  the  prcfcnt  moment  prompts ;  but  it 
confifts  in  beftowing  fuch  a  favor,  at  fuch  a  time, 
and  to  fuch  an  obje61;,  as  infinite  wifdom  dilates. 
For  want  of  this  wifdom,  men  often  confer  favors 
on  improper  objeBs,  and  in  an  unfuitahle  propor- 
tion, and  therefore  many  times  find,  after  they 
have  conferred  favors,  that  they  have  done  wrong 
in  the  beftowment  of  them  ;  that  their  favorV  arc 
»    loft,  or  w^orfc  than  lofl.     But  this  c:n  never  be 

the 


£26  S    E    R    M    O    N       XVIL 

the  cafe  with  God ;  for  his  wifdom  is  fufficient,  at 
all  times,  and  under  all  circumftances,  to  direft  the 
infinite  benevolence  of  his  nature.  Hence,  he 
knows  perfectly  well  when  to  beftow  ten  talents, 
when  to  beftow  five,  and  when  but  one.  In  the 
different  diftributions  of  hisfavors,  he  is  no  refpeft- 
er  of  perfons  ;  he  is  not  partial  to  one  more  than 
to  another ;  but  he  aQs  from  infinite  wifdom  in  all 
his  dealings  towards  his  creatures.  It  is  Hot 
any  partiality  to  this  man  rather  than  to  that^\>^hich 
is  the  caufe  of  his  giving  to  this  rather  than  to 
that.  Infinite  wifdom  enables  him  to  fee  that 
the  greateft  good  will  be  promoted  by  the  beftow- 
ment  of  different  favors,  at  different  times, 
upon  different  perfons.  Hence  it  is  not  only 
confiftent  with  infinite  wifdom,  that  God  fliould 
fometimes  vifit  mankind  with  judgments,  but  in- 
finite wifdom  requires  it.  And  divine  judgments 
make  an  important  part  in  God's  plan  of  general 
good.  Hence  it  is,  that  faints  and  angels  rejoice 
in  God's  righteous  judgments,  as  well  as  in  his 
moft  beneficent  a6ls  of  kindnefs.  And  thofe  very 
fpirits  who  at  one  time  fing, "  Glory  to  God  in  tlie 
higheft,  becaufe  on  earth  there  is  peace  and  good 
will  to  men,"  do  on  another  occafion  fing,  '*  Alle- 
luia, falvation,  and  glory,  and  honor,  unto  our  God ; 
for  true  and  righteous  are  his  judgments."  It  is, 
therefore,  abundantly  evident,  that  the  unchanging 
goodnefs  and  mercy  of  God  are  an  everlafting 
fource  and  foundation  of  gratitude  and  praife. 

IMPROVEMENT. 


SERMON      XVII.  227 

IMPROVEMENT. 
1.  If  the  infinite  and  immutable  goodnefs  and 
mercy  of  God  be  an  everlafting  fource  of  gratitude 
and  praife  ;  if  this  be  the  primary  ground  of  our 
obligation  to  praife  God,  antecedent  to  the  confid- 
eration  of  favors  received  ;  and  if  particular  and 
perfonal  benefits  are  a  fecondary  ground  of  grati- 
tude, in  proportion  to  the  worth  of  the  gifts  and 
the  benevolence  of  the  giver  ;  then  how  infinitely 
great  are  our  obligations  to  give  thanks  unto  the 
Lord,  and  to  praife  the  name  of  the  moft  hiah 
God  !  If  we  are  under  obligation  to  be  thankful  to 
God,  and  to  praife  him,  for  the  infinite  beneve- 
lence  of  his  nature,  and  if  this  be  the  primary 
ground  of  gratitude,  as  1  think  has  been  abun- 
dantly proved,  then  what  an  endlefs  and  boundlefs 
fource  of  gratitude  and  praife  is  here  opened  to 
our  view  !  Well  may  we  join  with  the  pfalmifl: 
and  fay,  "  Who  can  utter  the  mighty  ads  of  the 
Lord  ?  Who  can  fhew  forth  all  his  praife  ?"  It  is 
as  much  impoffible  for  us  to  render  praife  to  God 
equal  to  his  infinite  worthinefs,  as  it  is  to  compre- 
hend his  infinite  majefty.  The  higheft  feraph, 
•who  ftands  before  the  throne,  fenfible  of  his  utter 
inability  to  fhew  forth  all  God's  praife,  bows  be- 
fore the  throne,  and  calls  his  crown  at  the  foot  of 
the  Lamb.  Such  views  of  the  infinite  goodnefs  of 
God  as  he  has,  fills  his  foul  with  gratitude,  and  his 
mouth  with  continual  fongs  of  praife  ;  and  it  is  the 
great  happinefs  of  all   the  holts  of  heaven  to   be 

continually 


228  SERMON       XVIL 

continually  praifing  God.  And  though  by  reafon 
of  our  prefent  imperfeftion,  we  cannot  equal  the 
angels  in  their  fongs  of  praife  ;  yet  we  can  give 
God  fome  real  praife,  if  our  hearts  are  deeply  im- 
prelTed  with  a  fenfe  of  his  goodnefs.  And  every 
heart  that  has  once  been  led  to  a  view  of  the  infi- 
nite goodnefs  of  God,  will  feel  its  obligation  forev- 
er to  praife  and  adore  \vm.  And  when  the  pious 
perfon  further  con fiders  the  innumerable  expreflions 
of  divine  goodnefs  to  him fe If,  the  many,  great,  and 
diftinguifhing  favors,  which  have  flowed  from  this 
fountain  of  love,  to  one  fo  infinitely  unworthy, 
his  gratitude  rifes  ftill  higher,  and  he  fays,  "  What 
fhall  I  render  to  the  Lord,  for  all  his  benefits  ? 
Blefs  the*  Lord,  O  my  foul,  and  all  that  is  within 
me  blefs  his  holy  name.  Blefs  the  Lord,  O  my 
foul,  and  forget  not  all  his  benefits."  Imprefled 
with  fuch  a  fenfe  of  the  infinite  goodnefs  of  God, 
he  will  long  to  have  all  creatures  join  with  him  tni* 
praifing  God.  He  will  not  only  fay,  "  O  !  thSt 
men  would  praife  the  Lord  for  his  goodnefs  and 
for  his  wonderful  works  to  the  children  of  men  ;" 
but  will  alfo  wifh  that  every  thing  that  hath  breath 
would  praife  the  Lord. 

2.  The  fubjed  leads  us  further  to  infer,  that 
every  reafonable  creature,  whatever  his  circumftan- 
ccs  and  condition  may  be,  is  under  obligation  to 
praife  God,  and.  will  forever  remain  fo. 

Wicked  men  may  fomeiimes  feel  their  obligation 
lo  be    thankful;  when   they  receive  fame  fignal 

and 


S    E    R    M    0    N    -XVII.  V  229 

and. remarkable  favor  from  God  ;  but  they  cannot 

feel  their  obligation  to  be  thankful,  when  they  are 

in  trouble  and  afflidion.     They  then  murmur  and 

complain,  inftead   of  giving  thanks.     They  look 

round  on  others,   who  are  in  outward   profperity, 

and  complain  that  they  are  not  equally  profperous. 

They  think  that  thofe  ought  to  be  thankful,  but  not 

they  themfelves.     But  if  the  unchanging   goodnefs 

of  God  be  the  high  eft  foundation  of  gratitude  and 

praife,  then  certainly  they  are  ftill  under  obligatioi^ 

to  praife   God,    notwithftanding  all  the  adverfity 

which  they  meet  with.     They  ought  even  now  to 

rejoice,  that  the  goodnefs  and  mercy  of  God  en- 

dureth  forever  ;  and  that  his  wifdom  dire6ls  him 

how  to   exercife  his  goodnefs,  and   how  to  confer 

his  favors  in  the  beft  poffible  manner.     They  ought 

♦  to  praife  him  for  all  marks  of  divine  favor,  for  all 

good   conferred  on  all  his  creatures,  and  for  that 

good  which  they    themfelves  enjoy,  even  in  the 

midft  of  all  their  trials,  which  may  alfo  be  turned 

into  future  and  eternal  good.     They  ought  to  be 

thaijikrul  for  thofe    trials,  which   are  defigned  to 

ripen,  and  prepare   them  for  endlefs  felicity.     It 

may  be,  indeecjj  a  hard  matter  to  bring  a  man, 

overwhelnjed  in  adverfuy,  to  feel  his  obligation  to 

praife  God  ;  but  if  he  be  a  good  man,  if  his  heart 

be  right  with  God,  he  will  do  it.     Though   he  be 

ftripped  of  all  his  w^orldly  enjoyments,  yet  with  Job 

be  will  fay,  '•  The  Lord  gave,  and  the   Lord  hath 

taken  away  :    Bieffed  be  the  name  of  the  Lord.' 

Thus, 


230  SERMON      XVII. 

Thus,  as  the  apoflle  expreffes  it,  he  will  "  in  every 
thing  give  thanks." 

3.  If  the  everlafting  and  unchanging  goodnefs 
and  mercy  of  God  be  a  conftant  and  perpetual 
fource  of  gratitude  and  praife,  and  if  our  obligation 
to  thofe  religious  exercifes  be  heightened  and  in- 
creafed,  by  the  innumerable  benefits  conferred  on 
fuch  unworthy  and  ilideferving  creatures  as  we 
are  ;  then,  how  extremely  criminal  and  vile  are 
thofe,  who  live  continually  unthankful,  v;ho  never 
praife  God  for  his  goodnefs  and  mercy,  which  en- 
dureth  forever,  and  which  they  live  upon,  and  td 
-which  they  are  indebted  for  all  their  happinefs  and 
hopes  ! 

We  all  agree  to  condemn  the  man,  as  an  \mtiat- 
ural  wretch,  who  is  unthankful  to  an  earthly  bene- 
fadlor  for  his  kindnefs  ;  and  more  efpecially  if  he 
injure  and  abufe  him,  from  whom  he  has  received 
peculiar  tokens  of  favor.  But  how  many  thoufands 
of  mankind  are  there,  who  live  continually  un- 
thankful to  God,  and  never  praife  him,  either  for 
that  goodnefs  and  mercy  which  endureth  forever, 
or  for  thofe  inflances  of  divine  goodnefs,  which 
they  themfelves  have  experienced  !  If  there  be 
any  fuch  here  prcfent,  are  they  not  unfpeakably 
vile  and  criminal  ?  Do  they  not  deferve  to  have 
every  favor  taken  from  them  ?  Do  they  not  de- 
ferve the  wrath  and  difple.afure,  inftead  of  the  kind- 
nefs and  favor  of  God  ?  And  now  let  me  afk,  Is 
not  this  the  chara6ler  of  fome  of  you  ?  Did  you 

ever 


SERMON       XVir.  23t 

ever  feel  real  gratitude  to  God,  and  truly  praife  him 
for  his  goodnefs  ?  The  unrenewed  heart  is  ever  an 
ungrateful  heart.  Gratitude  and  praife  are  the  ex- 
ercifes  of  a  gracious  heart ;  and  therefore  a  great 
part  of  mankind  are  ftrangers  to  thefe  exercifes. 
And  O  !  how  criminal  are  fuch  ! 

The  great  bufinefs  of  today  is,  in  a  public  man- 
ner, as  well  as  private,  to  exprefs  our  gratitude 
and  praife  to  God,  for  his  goodnefs  and  mercy,  as 
the  fburce  from  whence  every  favor  flows  to  ali 
his  creatures  ;  to  praife  him  for  his  renewed  good- 
nefs to  us,  to  the  people  of  this  land  in  particular, 
in  the  courfe  of  the  prefent  year.  But  how  can 
thofe  exprefs  gratitude  and  praife,  whofe  hearts 
never  felt  any  gratitude  ?  How  can  thofe  offer 
praife  t©  God,  who  are  deflitute  of  a  thankful 
heart  ?  You,  therefore,  who  have  a  fenfe  of  divine 
goodnefs,  muft  perform  the  delightful  duty  of  thia 
day.  Blefs  the  Lord,  O  houfe  of  Ifrael.  Blefs 
the  Lord,  O  houfe  of  Aaron  :  Praife  ye  the  Lorda 
AMEN.     ALLELUIA. 


SERMON 


SERMON   %vm. 


The  Gofpel   Method  of  inftitutini 
and  'ordeiing  Churches. 


— »«  «*<><S;^<5^K*>^^^X^<^$^^'W^*^ 


T  I  T  U  S,  i.  5, 


**9^ 


For  this  eaiife  left  I  thee  in  Crete^  thai  thoujiioiddejl 
fit  in  order  tJi£  things  that  are  ■  wanting^  and  or- 
^dain  elders  in  every  cit)\  as  I  had  appointed  thet* 

At  die  firft  eftablifhment  of  cbriftianity 
jn'the  world,  and  the  ioftitution  of  chriftian  churcbb- 
es,  much  was  neceffary  .to  he  done  by  the  apof- 
tles,  which  was  peculiar,  to  that  particular  period* 
The  chriftian  church  was  eftablifhed  upon  a  plan, 
in  many  refpedls,  different  from  that  of  the  Jewifh 
church.  And  when  chriftian  churches  were  fet 
up,  where  paganifm  had  prevailed,  there  was  much 
to  be  done  to  fet  every  thing  in  proper  order. 
This  made  it  neceflary  for  the  apoftles,  who  had 
been  particularly  inftruded  by  Chrift  in  the  things 
pertaining  to  his  kingdom,  and  who  were  alfo  un- 
der the  fpecial  influence  and  diredion  of  the  Holy 
Spirit,  not  only  to  give  particular  dire6lions  to 

thofe 


SERMON       XVlli.  233 

ihofe  minifters  oF  the  churches,  who  had  not  been 
perfonally  acquainted  with  Chrift,  nor  divinely  in- 
fpired  ;  but   alfo  to  write  thofe  epiftles   to  them, 
and  to  the  churches,  with  which  we  are  favored  in 
,thefe  latter  days-.     Befides,  this  new  ftate  of  the 
churches  made  it  neceffary  for  thefe  great  apof- 
tles  to  revifit  the   churches  which  they  had   plant- 
fed,  to  know  their  ftate,  and  to  fet  in  order  the 
things  that  might  ftill  be  wanting  to  render  them 
completely    beautiful    and    regular.       Hence    St, 
Paul,  after  having  given  many   diredions,  fays, 
"  The  reft:  will  I  fet  in  order  when  I  come."     He 
was    now   about  to  depart  from  Crete,  a  large 
ifland,  where  he  had  eftablifhed  a  number  of  chrif^ 
tian    churches ;   and   accordingly   determined  to 
leave  Titus,  whom  he  had  not  only  been  the  inftru- 
ment  of  converting,  but  whom  he  had  confecrated 
to  the  work  of  the  miniftry,  to  pay  further  atten- 
tion  to   the  ftate  and  circumftances  of  thofc  new 
formed  focietiesc     This  he  tells  him  and  us  in  the 
words  of  my  text  :  "  For  this  caufe  left  I  thee  in 
Crete,  that  thou   ftiouldeft  fet  in   order  the  things 
that  are  wanting,  and   ordain  eiders  in  every  city, 
as  I  had  appointed  thee."     The  laft  claufe,  "  as  I 
had  appointed  thee,"   makes  it  evident,  that  Paul 
had,  previoufly  to  his   leaving  him  at  Crete,  given 
him  many  particular  dire8ions  and  inftrudions  as  to 
his  work.      But    of  fo    much    confequence    and 
importance  was  his  work,  that  he  thought  it  ad- 
vifdble,    at  leaft,    to  give    him    thofe    further   or 

O  repeated 


234  SERMON      XVIII. 

repeated  inftru61ions,  which  are  contained  in  thh 
e'pidle. 

Our  attention  is  called  up  to  the  work  which 
was  affifjned  to  Titus,  and  the  inquiry  is.  What  had 
he  to  do  ?  What  was  the  bufinefs  which  Paul  left 
him  to  perform  ?  The.anfwer  is  contained  in  the 
text,  and  is  divided  into  two  general  branches. 

I.  To  fet  in  order  the  things  that  were  want- 
ing :  And, 

II.  To  ordain  elders  in  every  city. 

I.  The  firft  general  branch  of  duty,  which 
Paul  mentions  as  incumbent  on  Titus,  and  which 
was  one  great  end  of  his  being  left  at  Crete,  was, 
to  fet  in  order  the  things  that  were  wanting. 

It  may,  perhaps,  be  as  well  here  as  any  where, 
to  obferve,  that  Crete  w^as  not  the  name  of  any 
particular  city  or  town,  but  of  a  large  ifland  in 
the  Mediterranean  fea,  now  called  Candia,  and 
which,  it  is  faid,  was  once  called  Hecatompolis, 
from  the  one  hundred  cities  that  were  in  it.  (Sec 
Henry.)  It  is  beyond  a  doubt,  therefore,  that 
when  Paul  fays,  "  and  ordain  elders  in  every  city,'* 
he  means  every  city  on  this  ifland  ;  at  lead,  in  fo 
many  of  them  as  had  received  the  gofpel,  and  in 
which  particular  churches  had  been  eftablifhed. 
Hence  it  appears  probable,  if  not  certain,  that  there 
were  many  churches  under  the  infpedion  of  Titus, 
becaufe  dtftitute  of  particular  ciders  or  minifters 
to  take  the  overfight  of  them.  This  being  fup- 
pofedj  and  it  being  well  known,  that  thefe  church- 
es 


SERMON      XVIII.  235 

cs  were  but  newly  eftabliflied,  and  that  Chriftiani- 
ty  itfelf,  efpecially  as  to  its  external  order  and 
inftitiitions,  was  a  new  thing  in  the  world,  it  can- 
not be  doubted,  but  that  there  were  many  things 
wanting,  which  needed  to  be  fet  in  order.  Though 
there  might  be  real  religion,  where  many  things 
were  wanting  ;  and  though  there  might  be  true 
chriftian  churches,  where  fome  things  were  out 
of  order,  in  this  their  infant  (late  ;  yet  it  was 
not  only  defirable  that  what  was  wanting  fliould 
be  fupplied,  and  that  what  was  out  of  order  fhould 
be  put  in  order  ;  I  fay  it  was  not  only  defirable, 
but  the  will  of  God,  that  thefe  things  fhould  be 
done  :  For  God  is  not  the  author  of  confufion, 
but  of  peace,  as  in  all  the  churches  of  the  faints  ; 
and  therefore  requires  that  all  things  be  done  de- 
cently and  in  order.  Order  and  regularity  are 
difcoverable  in  all  the  works  of  God.  The  chrif- 
tian  church,  which  is  fpoken  of  as  Chrift's  body, 
is  a  beautiful,  regular,  harmonious  body  ;  and 
particular  care  has  been  taken,  by  the  Head  of  ^ 
this  body,  that  there  fliould  be  no  fchifm,  no  dif- 
order  in  any  of  the  members.  Hence  every  infti- 
tution  and  appointment,  relative  to  the  church  at 
large,  and  to  every  particular  branch  of  it,  is  wife- 
ly adapted  to  promote  the  order,  harmony,  and 
regularity  of  the  whole.  The  church  of  Chrift,  in 
the  coUeQive  fenfe,  is  one  body  ;  yet  as  there  are 
different  branches  of  it,  confifling  of  faints  in  dif- 
ferent places,  united  together  for  the  mutual  edifi- 

Q  2  cation 


236  SERMON      XVIIL 

cation  of  each  other,  thefe  are  fpoken  of  as  fo  msf- 
ny  feparate  and  diftjn6l  churches.     Hence  the  ex- 
prefTion  jufl;  now  mentioned,  "  God  is  not  the  au- 
thor of  confufion,  but    of  peace,  as   in  all   the 
churches  of  the  faints  :"    Hence  all   thefe  feparate 
churches  of  the  faints,  are  drftinclly  organized,  by 
the  great  head  of  the  church,  with  an  head  or  ruler 
iinder  Chrift,  and  have  their  laws  and  rules  pre- 
fcribed  by  Chrift;  their  modes  of  adminiftraiion  of 
the  word,  the  ordinances,  and  the  gofpel  difcipline 
or  government  within  themfelves,  as  fully  and  en- 
tirely,  as  though  they   comprehended  the  whole 
church  of  God.     Thefe  things  being  carefully  ob- 
ferved,  may  help  us  to  underftand  what  Titus  had 
to  do,  to  fet  in  order  the  things  that  were  wanting 
in  every  cityo     He  was  to  fee  that  all  the  diftin6l 
churches  were  duly  organized;  that  they  under- 
ftood  their  duty  as  churches  of  Chrift ;  that  they 
condu6led  all  their  ecclefiaftical  affairs,  in  a  decent 
regular  manner,  as  became  chriftian  brethren,  whom 
God  had  joined  together  for  their  mutual  edifica- 
tion and  comfort,  and  for  the  greater  advancement 
of  the  Redeemer's  kingdom.     We  may  now  attend 
to  the  fecond  branch  of  duty,  which  Titus  was  to 
perform,  and  that  was, 

11.  To  ordain  elders  in  every  city;  or  in  other 
words,  to  fee  that  each  church  in  each  citv  wa^ 
provided  for  and  fupplied  with  a  faithful  paftor^ 
teacher,  ruler  and  guide;  for  all  thefe  epithets  be- 
long to  fuch  perfons  as  the  apoftle  calls  elders,  and 

whom 


SERMON       XVIII.  237 

whom  Titus  was  to  ordain  in  every  city.  It  is 
quite  foreign  from  my  prefent  defign  to  enier  into 
a  critical  didinclion  between  bifliops,  elders,  paf- 
tors,  teachers,  Sec.  and,  to  fliow  what  was  the  dif- 
ference, if  there  were  any,  in  the  dignity,  power, 
or  duty  annexed  to  each.  It  is  fufficient  to  ob- 
fervcjthat  the  apoftlcjin  his  writings,  ufes  thefe  ap- 
pellations promifcuoufiy,  to  denote  perfons  of  the 
fame  office.  One  important  branch  of  duty,  which 
Titus  had  to  perform,  was,  to  ordain  miniflers  in 
all  the  cities,  or  to  fee  that  each  church  was  fur- 
nifhed  with  a  faithful  paftor;  for  a  "  church,  with- 
out a  fixed  (landing  miniftry  in  it,  is  imperfeQ,  is 
wanting."  A  church,  without  a  fixed  miniftry,  is 
not  properly  and  completely  organized.  And  it  is 
abundantly  evident  from  the  facred  fcriptures,  that 
it  is  the  will  of  God,  that  every  chriftian  church 
and  fociety  fhould  be  furnifhed  with  a  ftated  minif- 
ter.  This  fuppofes  and  neceffarily  implies,  that  it 
is  the  duty  of  chriftians  to  form  themfelves  into 
focieties  ;  to  unite  together  to  obferve  c^ivine  in- 
flitutions ;  to  maintain  the  worfliip  and  ordinances 
of  God  ;  to  watch  over  one  another  in  love  ;  to 
counfel,  warn,  reprove,  encourage,  and  afTift  each 
other  in  duty.  In  this  way  is  the  vifible  church 
fupporied  in  the  v/orld  :  Or  this  is  one  fpecial  and 
important  mean,  in  the  hand  of  God,  of  keeping 
alive  the  real  and  true  church,  and  of  maintaining 
true  religion.  It  is  evident,  that  this  was  the  way, 
in  which  the  apoftles  pra6lifed  ;  and  furcly  no 
Q  3  chriiUan 


238  SERMON       XVIir. 

chriftian  will  obje6l  againfl  their  praQice.     When 
they  went  and  preached  the  gofpel  in  any  city  or 
town,  and  found  a  number   ready  to  embrace  the 
gofpfel  and  profefs  religion,  they  there  inftituted  a 
church.     And  thofe  chriftians  entered  into   cove- 
nant with  God  and  one  another,  to  walk  together 
in  the  faith  and  order  of  the  gofpel.     Such  church- 
es being  infiituted,  as  foon  as  there  could  be  found 
able  and  faithful  men,  who  poflefied  fuch  a  char- 
a6ler  as  Chrift  required  his  minifters  to  poflefs,  they 
were  fet  over  them  in  the  Lord.     And  this  was 
one  important  duty,  which  Titus  had  to  perform  at 
Crete — to  ordain  elders  in  every  city — to  fee  that 
each  church  was  furnifhed  with  a  faithful  minifter. 
This  certainly  is  implied  in  his  ordaining  elders  in 
every  city,  that  is,  that  every  city  might  be  fuppli- 
cd  with  a  dated  paftor. 

Now,  that  it  is  the  will  of  Chrift.  that  all  his 
churches  fhould  be  furniflied  with  a  fixed  and  ftat- 
ed  miniftry,  appears  from  the  praBicc  of  the  apof- 
tlcs  in  ordaining  minifters  in  all  the  churches.  That 
this  was  their  praQice  is  evident,  not  only  from  the 
text,  but  from  Acts  xiv.  23.  "  And  when  they 
had  ordained  them  elders  in  every  church,"  i.  e, 
in  every  church  in  Lyftra,  in  Iconiumjand  in  An- 
tioch,  "  and  had  prayed  with  fafting,  they  com- 
mended them  to  the  Lord,  on  whom  they  had  be- 
lieved." And  then  they,  i,  t.  Paul  and  Barnabas, 
departed.  They  had  then  fet  in  order  the  things 
that  were  before  wanting   in  thofe  churches,  and 

accordingly 


SERMON       XVIII.  23g 

accordingly  went  on  to  Pifidia,  and  Pamphylia,  and 
Perga,  and  Attalia,  to  fet  in  order  the  things  that 
were  there  wanting.  It  was  the  grand  bufinefs  of 
the  apoftles  to  plant  the  chriftian  religion — to  ef- 
tablifh  churches — to  ordain  elders  in  every  church. 
And  when  tbey  had  done  this,  and  completely  or- 
ganized the  churches,  and  fet  every  thing  in  order, 
they  commended  them  to  the  grace  of  God,  and 
left  them.  Thus  it  appears,  that  every  chridian 
fociety,  every  gofpel  church,  had  its  particular  min- 
ifler,  whofe  office  it  was,  to  prefide  in  the  church, 
to  pray  with  the  church,  to  preach  to  the  church, 
to  adminifter  the  ordinances  to  the  church,  to  rule 
and  govern  the  church,  according  to  the  laws 
which  Chrift  had  enadted  in  his  fpiritual  kingdom. 
Permit  me  further  to  obferve,  (becaufe  1  think  the 
fubje6l  of  fome  importance  in  the  prefent  fituation 
of  things,  and  that  it  is  part  of  my  duty  to  make  the 
obfervation,  in  order  to  give  a  portion  in  due  fea- 
fon)  permit  me,  I  fay,  further  to  obferve  ;  that  it 
/is  the  will  of  ChriH:,  that  his  churches  fhould  be 
furnifhed,  each  and  every  one  of  them,  with  a  fix-. 
cd  and  ftated  miniflry,  appears  from  the  names 
given  to  mimfters,  or  the  titles  by  which  they  are 
dillinguiffied. 

They  are  not  only  called  teachers,  becaufe  it 
is  one  part  of  their  duty  to  preach  the  word,  but 
they  are  called  paftors  or  (iiepherds,  becaufe  it  is 
their  duly  to  take  care  of  fome  particular  part  of 
the  flock,  or  of  fome  particular  flock.  And  cer- 
O  4  tainly 


aio         SERMON      XVIII. 

tainly  the  Ihepherd  cannot  take  care  of  the  flockj 

unlefs  he  be  with  them  and  among  them.     They 

are  alfo  called  overfeers  and  watchmen,  becaufe 

it  is  their  duty  to  take  particular  notice  of  their 

chnftian  brethren,  and  fee  that  they  are  faithful  to 

their  great  Mafter.     He  who  watches  over  others 

irnift  be  with  them,  that  he  may  obferve  their  con- 

du6t.    They  are,  moreover,  called  rulers,  becaufe, 

under  Chriftjthey  are  to  govern  the  church,  or  to  lead 

in  the  difcipline  of  it.     And  to  do  this,  they  muft 

neceffarily  be  with  the  church.     Chrifl;  is,  indeed, 

the  only  King,  Lawgiver  and  Ruler  in  his  church. 

He  is  fully  able  to  rule  and  govern  all  his  church, 

how    widely   foever  it  is  extended,  and  notwiih- 

Jlanding  it  is  divided   into  many  diftin6l  focieties. 

He  can  be  fpiritually  prefent  with  them  in  all  places. 

But    becaufe    he    cannot   be    perfonally  prefent  ; 

-when  he  left  the  world,  and  afcended  up  to  heaven, 

he  gave  gifts  unto  men;  and  among  all  his  gifts  this 

was  one  of  the  mofl:  eflential— Minifters  to  rule 

and  govern,  as  well  as  to  teach  and  inftruQ,  in  all 

his  churches.     The  minifters  of  Chrift  a6t  under 

him  in   ihofe  particular  churches,  over  which  the 

Holy   Ghoft  hath    made  them   overfeers.      This 

fuggefis  to  us  a  further  evidence,  that  it  is  the  will 

of  Chrift,  that  there  fhould  be  ftated  and  fixed 

minifters  in  each  and  all  the  churches,  viz. 

The  duties,  which  he  has  exprefsly  enjoined  up- 
on minifters  to  perform,  clearly  fuppofe  and  imply 
that  they  are  fixed  and  eftabliihed  in  fom^  partic- 
ular 


SERMON       XVlir.  i4t 

ular  place,  and  have  the  immediate  watch  and  care 
of  iome  diRintl  fociety,  or  body  of  chriflians. 

They  are  thus  dire8ed  ;  "  Feed  the  flock  of 
God  which  is  among  yoii^  taking  the  ox;<??^^^/ there- 
of, not  by  conftraint,  but  willingly,  not  for  hlthy 
lucre  fake,  but  of  a  ready  mind,  neitherasbeing  lords 
over  God's  heritage,  but  being  enfamples  to  the 
flock."  Every  expreffion  here  made  ufe  of  fup- 
pofes,  that  thofe  elders  or  minifters  were  fixed 
and  eftablifhed  among  a  fociety  of  profefled  chrif- 
lians. This  is  implied  in  their  feeding  the  flock 
of  God  among  them.  This  is  implied  in  taking 
the  overfight  of  the  flock.  They  could  not  take  the 
overfight  of  thofe  who  were  afar  off.  So  when 
they  are  direQ:ed,  not  to  be  the  lords  over  God's 
heritage,  it  fuppofes  they  have  a  power  in  and  over 
the  church,  which  they  muft  exercife,  not  in  a  fov- 
ereign  and  arbitrary  manner,  but  with  meeknefs,  and 
according  to  the  fpirit  of  Chrift.  So  again,  when 
ihey  are  direQed  to  be  enfamples  to  the  flock,  it 
fuppofes  that  they  dwell  among  the  flock,  and  that 
their  gpod  example  may  have  a  good  influence  up- 
on them.  Thefe,and  other  duties,  which  are  en- 
joined upon  the  minifters  of  Chnft,  can  never  be 
performed,  unlefs  they  are  fixed  and  dwell  flatedly 
among  their  flock.  They  can  neither  know  the 
flate  of  their  flock,  nor  give  to  every  one  a  portion 
in  due  feafon,  unlefs  they  are  (fated  paftors. 

The  duties,  which  are  enjoined  upon  people  with 
refpeft  to  the  minifters  of  Chrift, alfo  clearly  prove, 

that 


242  SERMON       XVni. 

that  minifters  are  confidcred  as  dwelling  among 
ihem.  "  Know  them  that  labor  among  you  and 
are  over  you  in  the  Lord,  and  admonifh  you ;  and 
efteem  them  highly  in  love  for  their  work  fake. 
Obey  them  which  have  the  rule  over  you,andfub- 
mit  yourfelvcs,  for  they  watch  for  your  fouls  as 
they  that  muft  give  account.  Is  any  Tick,  let  him 
call  for  the  elders,  and  let  them  pray  over  him." 
All  the  duties  here  enjoined  upon  the  people,  plaia- 
]y  fuppofe,  that  there  was  in  the  days  of  the  apof- 
tles,and  ought  to  be  now,  a  fixed  minifterin  every 
particular  church. 

Now,  it  is  abundantly  evident,  that  our  Lord 
Jefus  Chrid  has  made  ample  provifion  for  the  ed- 
ification, comfort,  eftablifhment,  peace,  order,  and 
government  of  all  his  churches,  by  a  fiated,  fixed, 
and  fettled  minifiry  in  them.  And  every  church 
of  Chrift,  that  obferves  his  diredions,  fhajl  be  fup- 
plied.  It  is  a  peculiar  favor  to  be  thus  fupplied  ; 
and  it  is  a  fore  judgment  of  heaven  upon  any  peo- 
ple to  be  left  long  dediiute  of  the  fettled  miniftry. 
This  is  confirmed  by  melancholy  experience.  For 
it  is  commonly  the  cafe  of  a  deflituie  people,  that 
they  are  broken  in  pieces,  and  fcattered  as  fheep 
having  no  (hepherd.  Diforder  and  conFufion  nat- 
urally take  place,  and  religion  commonly  decays 
among  them. 

And  now,  my  brethren, let  me  afli  you,  whether 
thefc  things  be  not  true,  and  agreeable  to  the  law 

and 


SERMON       XVIII.  243 

and  the  teRimony  ?  But  if  thefe  things  be  irue,  then 
the  following  inferences  miift  alfo  be  true. 

1.  That  it  is  clearly  unfcriptural  and  diforderly 

to  form  a  particular  church  or  chriftian  fociety,  of 

perfons  or  members,  who  live  fcattered  in   divers 

'towns  and  places,  which  are  remote  from  each  other. 

It  is  abundantly  evident,  that  the  apoftles  prac- 
tifed  differently.     They  went  into  cities,  towns,  and 
villages,  and  preached  the  gofpel  ;   and  when  a 
number  in  one  place  embraced  the  chriftian  reli'T- 
ion,  and  profefTed  their  faith  in  Chrift,  they  formed 
tliem  into  a  church  (late  ;  and  fo  they  did  in  every 
place,  where  they  found  believers  enough  for  a  par- 
ticular church.     And  when  they  had  formed  par- 
ticular churches,  they  fupplied  them  as  foon  as  pof- 
fjble  with  ftated  minifters,  and  put  every  thing  in 
order   according  to  the   rules  of  ChriPi's  family. 
Hence  we  read  of  the  church  at  Jcrufalem — the 
church  at   Corinth— the  church  at  Ephefus,  Sec. 
Thefe  churches,  compofed  of  members,  who  could 
meet  together  in  one  place,  walking  in  the  faith  and 
order  of  the  gofpel,  had  peace,  and  were  edified. 
There  was   no  fuch  thing,  in  the  days  of  the  apof- 
tles, as  a  perfon's   living  among   chriflian  brethren 
at  Corinth,  and  yet  joining  himfelf  with  the  church 
at  Jerufalem,  or  at  any  other  place.     This  would 
have  been  diforderly,  becanfe  it  would  have  coun- 
tera6^cd   the  end  and  dcfion  of  the  inflitution  of 
chriftian  churches  in   different  places.     It  i^  evi- 
dent,  that    when    chriftians,  refiding  in  different 

towns 


244  SERMON       XVIIL 

towns  and  reniote  places,  form  themfelves  into  one 
church,  it  is  impofiible  for  them  regularly  to  fup- 
port  and  attend  upon  ihepublic  worfhip  and  ordi- 
nances of  the  gofpel,  or  to  meet  together,  as  they 
ought  frequently  to  do,  to  encourage,  comfort, 
{Irengthen,  and  animate  each  other.  And  it  is  ex- 
tremely difficult,  if  not  impoffible,  for  chriftians,  in 
fuch  a  fituation,  to  watch  over  each  other,  and 
maintain  that  difcipline  in  the  church,  which  is  of 
great  importance,  and  exprefsly  enjoined.  It  ap- 
pears to  be  kindly  and  wifely  ordered  by  Chriftj 
that  churches  fhould  be  compofed  of  chriftians 
near  together,  who  have  frequent  opportunities  to 
fee  and  converfe  with  each  other  ;  and  efpecially 
to  unite  together  every  Lord's  day,  in  the  public 
and  focial  duties  of  the  fan6tuary.  From  this  it 
appears,  that  it  is  unfcriptural  and  diforderly,  to 
form  a  church  of  chridians  refiding  in  different 
places,  and  remote  from  each  other  ;  unlefs  it  be 
where  the  fmallnefs  of  the  number  of  profefling 
chrillians  will  not  otherwife  admit  of  their  enjoy- 
ino'  gofpel  ordinances. 

■  Should  it  be  here  objedled,  that  there  are  chrif- 
tians of  different  denominations,  who  vary  fo  much 
in  their  articles  of  faith  and  pra6tice,  that  fome  can- 
not confcientioufly  join  with  the  church  where  they 
live,  and  therefore  they  may  go  and  join  diemfelves 
with  fome  church  not  far  diftant,  with  whom  they 
can  agree  and  hold  fe41ow{hip  and  communion, 
without  walking  diforderly.     To  this  I  reply,  no 

fuch 


SERMON     XVIIL  245 

foch  thing  was  known  in  the  apoftles'  days.  Chrif- 
tians  were  not  then  fo  divided  in  fentiment,  but 
that  they  could  hold  communion  together,  nor 
oughjt  they  to  be  now.  No  doubt  but  chriftians 
differed,  then,  in  fome  articles  of  faith  and  prac- 
tice ;  but  they  did  not  differ  fo  much  but  that  they 
could  unite,  as  brethren,  in  the  worfhip  and  ordi- 
nances of  the  gofpel.  Nor  ought  any  thing  to  dif- 
unite  chriftians,  in  the  prefent  day,  fo  far  as  to  pre- 
vent chriftian  communion  together,  unlefs  it  be 
fuch  fundamental  errors,  as  leave  no  ground  to 
hope  that  thofe  who  profefs  them  are  real  faints,  or 
a  true  church  of  Chrift,  Why  may  not  chriftians, 
%vhy  ought  they  not,  to  unite  with  chriftians  among 
whom  they  live,  in  the  worfhip  and  ordinances  of 
the  gofpel,  though  theyonay  differ  in  fome  lefs  im- 
portant things  ? 

2.  From  the  view  we  have  taken  of  the  pra6lice 
of  the  apoftles,  in  regularly  and  orderly  forming 
chriftian  churches,  and  ordaining  ftated  minifters 
to  carry  on  the  work  of  the  miniftry,  in  their  own 
particular  charges,  we  learn,  that  it  is  unfcriptural 
and  diforderly,  for  chriftian  churches  willingly  to 
remain  deftitute  of  a  fettled'miniftry,  and  to  depend 
upon  itenerant  preachers.  And  it  is  equally  un- 
fcriptural and  diforderly,  for  chriftian  minifters  io 
travel  about  from  place  to  place,  under  pretence  of 
building  up  other  churches,  where  chriftian  church- 
es are  already  eftablifhed.  Certainly,  if  it  be  evi- 
dent and  beyond  all  difpute,  that  it  is  the  will  of 

Chrift, 


246  S    E    R    M    O     N     XVIIL 

Cbrid,  that  chriftian  churches  fhould  be  fiirninied 
%vith  fixed  and  ftated   misiifters  ;   if  the  apollles 
took   fpeciai    care   that    every  particular    church 
might    be  farnifhed   with  a    fettled  miniiler,  and 
confidered  things  as  wanting  in  any  church  where 
this  was  not  done  ;  and  if  there  be  fuch  obvious 
good  reafons  for  doing  this,  and  fuch  manifeft  ciif- 
advantages  in  negleding  it  ;  then  the  confequence 
is  as  clear  as  the  fun  in   the  firmament,  that  it  is 
the  duty  of  every  chriftian  church,  to  take  all  care 
and  pains  to  furnilli  themfelves  with  a  fettled  min- 
ifter,  and  fteadily  and  faithfully  to  adhere  to  him, 
agreeably  to  the  divine  direQion  :  "  Know  them 
that  labor  among  you,  and  are  over  you   in  the 
Lord,  and  admonifh  you  ;  and  efteem  them  high- 
ly in  love  for  their  work  fake."     And  it  is  unfcrip- 
tural  and  diforderly,  for  a  church  willingly  to  re- 
main deftitute  of  a  fettled  miniftry,  and  to  depend 
upon  they  know  not  whom  and  what  ;  to  depend 
upon  travelling  preachers,  whom  they  are  unac- 
quainted with,  and  whofe  charaQer  and  condu61: 
they  are   flrangers  to  ;  for   be  they  ever  fo  good 
men,  ever  fo  good  preachers,  ever  fo  exemplary  in 
their  condu6l5  it  is  impoflible   for  the  churches  to 
receive  that  benefit  from  them  that  they  might,  if 
they  were  fixed  and  fettled  among  them. 

Furthermore,  from  the  care  which  the  apoftles 
took  to  have  minifters  fettled  in  every  church,  and 
from  the  confideration,  that  almoft  all,  if  not  every 
diredion  given  to  minifters,  as  to  their  duty,  feem 

evidently 


S    E   R    MO    N  ^   XVII.  247 

evidently  to  rerpe6l  them  as  being  fixed,  fettled, 
and  having  the  particular  care  of  fome  particular 
church,  and  from  all  that  has  been  faid  above,  it 
appears  plainly  unfcriptural  and  diforderly,  for 
niiniltcrs  to  travel  about  from  place  to  place,  and 
efpecially  to  go  into  places  where  there  is  a  chrillian 
church  eftabiifhcd,  with  a  view  to  draw  off  a  par- 
ty and  fet  up  a  new  church,  or  to  induce  fome  to 
join  a  diflant  church.  This  certainly  is  not  to  fet 
in  order  the  things  that  are  wanting,  as  is  the  duty 
of  a  gofpel  minifter;  but  it  is  to  put  things  out  of  or- 
der, and  introduce  confufion  in  the  church  of  Chrift. 

But  it  may  be  obje61ed  here — 

It  is  evident  that  the  apoflles  travelled  about 
from  place  to  place,  preaching  the  gofpel,  and  why 
may  not  gofpel  minifters  do  fo  now  ?  The  anfwer 
is  plain.  Chriftianity  was  then  new.  The  apof- 
tles  travelled  to  fpread  the  knowledge  of  Chrifl, 
where  he  was  not  known,  and  where  no  chriftian 
churches  were  eftabliflied,  nor  chriflian  minifters 
ordained.  And  in  this  way  minifters  may  now 
travel  and  preach  the  gofpel  from  place  to  place, 
agreeably  to  the  example  of  the  apoftles.  They 
may  now  go  into  our  new  fcttlements,  or  among 
Jews,  Mahometans,  and  Pagans,  and  there  preach 
the  gofpel,  and  ere6l  churches,  without  breaking 
the  order  which  Chrift  has  eftabliflied  in  his  fpirit- 
ual  king^dom. 

But  it  may  flill  be  faid,  That  Paul  and  other 
apoftles  did  revifit  the  chriftian  churches,  which 

they 


248  S    E    R    M    O    N       XVilt 

iliey  had  eftabliOied.  True,  they  did,  and  in  manj* 
inftances,  no  doubt,  where  minifters  were  fettled^ 
But  they  went  to  peifed  what  was  wanting,  to  con- 
firm and  eftabliiii  the  faints  in  their  chriftian  faitb^ 
order,  and  obedience  to  thofe  who  were  fet  over 
them  in  the  Lord  ;  and  not  to  make  converts  to  a 
party.  Paul  did  not  go  where  Peter  had  been,  and 
had  eftabhflied  a  church,  and  ordained  a  minifter^ 
and  endeavor  fecretly  to  draw  away  fome  from  his 
miniflry.  The  conduct  of  the  apoftles  was  far  dif- 
ferent from  the  modern  itenerant  preachers,  who 
come  in  privily  to  interrupt  the  order  which  Chrift 
has  eftablifhed  in  the  churches.  It  is,  therefore, 
clearly  evident,  that  it  is  unfcriptural  and  <iiforder- 
]y,  contrary  to  fcripture  example  and  precept,  for 
profefTed  minifters  to  go  about  into  places,  where 
chriftian  churches  are  eftablifhed,  and  regular  min- 
ifters of  Chrift  ordained  ;  and  efpecially  to  do  this 
in  oppofition  to,  and  with  a  defign  to  draw  away 
people  from,  thofe  minifters,  who  have  been  placed 
in  the  churches,  by  and  according  to  the  rules  of 
Chrift's  kingdom.  And  it  muft  be^or  the  fame 
reafon,  improper  and  diforderly,  for  profefTing 
chriftians  to  countenance  and  encourage  fuch  min-  - 
ifters. 

But  ir  may  be  further  objeded  againfi:  what  ha." 
been  faid. 

That  it  is  evident,  that  God  has,  in  many  inftances^ 
manifefted  his  approbation  of  fuch  minifters  and 
their  condu6t5  by  bicfling  their  labors,  for    the 

conviBion 


SERMON       XVIII.  149 

conviQion  and  converfion  of  finners,  and  the 
building  up  of  the  church  of  Chrift  ;  and  can  it  be 
wrong  for  them  to  do  what  God  owns  and  ap- 
proves ?  To  this  I  reply.  Granting  the  premifes  to 
be  true,  the  conclufion  does  not  certainly  follow. 
God  may,  and  often  does,  bring  good  out  of  evil; 
but  this  does  not  deftroy  the  evil,  or  alter  the  na- 
ture of  men's  a8ions ;  God  mayjand  fometimes  does, 
accomplifli  his  benevolent  and  gracious  defigns, 
by  wicked  men  and  wicked  means  ;  but  (till  they 
are  wicked  men  and  wicked  means,  notwithftanding 
the  good  elFe6led  by  them.  We  may  not  do  evil 
that  good  may  come.  If  it  be  unfcriptural  and 
diforderly,  for  fuch  men  to  go  about  in  fuch  a 
way  as  has  been  mentioned,  we  may  not  juftify  it, 
becaufe  fome  good  has  been  done  by  them. 

But,  perhaps,  all  that  good  may  not  be  done, 
which  we  imagine.  Some,  poflibly  many,  of  thofe 
whom  we  imagine  to  be  converted  by  their  means, 
may  be  deceived,  may  be  built  upon  a  fandy  foun- 
dation ;  may  be  but  flony  ground  hearers,  who 
will  endure  but  for  a  while,  and  then  fall  away. 
No  good  efFefts  can  juftify  unchriftian  and  difor- 
derly condu6l ;  and  it  is  clearly  evident,  that  fuch 
condu6l  is  unchriftian  and  dirorderly.  We  are 
cxprefsly  told,  that  in  the  latter  days  perilous  times, 
fhall  come — that  there  will  be  peculiar  trials — fuch 
trials  as  would,  if  it  were  poflible,  deceive  the  very 
ele6l.  Thefe  are  the  latter  days  ;  and  the  enemy 
of  Chriil  and  the  fouls  of  men  is  peculiarly  bufy. 

R  Every 


250  SERMON     XVlil. 

Every  artifice  is  tried.  Satan  can  transform  him- 
felf  into  an  angel  of  light.  Let  no  man  deceive  you. 
Search  the  Scriptures.  Prove  all  things,  and  hold 
fad  that  which  is  good.  Be  watchful,  and  ftrength- 
en  the  things  which  remain,  and  are  ready  to  die* 
Remember,  therefore,  how  thou  haft  received  and 
heard,  and  hold  faft  and  repent.  Behold,  fays 
Chrift ;  I  come  quickly  ;  hold  that  faft  which  thou 
haft ;  let  no  man  take  thy  crown. 


SERMON 


SERMON     XIX, 


Times  of  Refreftiment. 

ACTS       iii.    19. 

Repent  ye^  therefore^  and  he  converted^  that  your  Jins 
may  he  hlotted  out^  when  the  times  of  rejrejliing 
JJiall  come^from  the  prefence  of  the  Lord, 

1  H£  preceding  chapter  gives  us  ail  ac- 
count, of  the  extraordinary  efFufion  of  the  Holy 
Spirit  on  the  apoftles,  and  difciples  of  Chrift,  by 
which  they  were,  in  a  very  extraordinary  and  mi- 
raculous manner,  furniftled  to  the  arduous  and  im-* 
portant  work,  of  building  up  the  kingdom  of  ibe  di- 
vine Redeemer.  It  alfo  opens  to  view  the  glorious 
fuccefs,  which  they  had,  in  confequence  cf  this  pow- 
er, which  they  received  from  on  high.  The  firft 
difcourfe,  which  Peter  delivered  to  the  people, 
who  were  prefent  at  the  time,  and  who  faw  the  ef- 
fe6ls  of  this  gift  of  the  Holy  Spirit,  this  firll  fer- 
mon,  had  fuch  an  efFedl  upon  his  hearers,  that  the 
fam.e  day  there  were  added  unto  the  Church,  about 
three  thoufand  fouls.  This  chapter  opens  another 
R  2  plealing 


252  SERMON      XIX. 

pleafing  fcenc,  which  probably  took  place,  towards 
the  evening  of  the  fame  day,  when  Peter  and  John 
went   up  to  the  temple  to  attend  evening  prayer. 
There  they  found,  and  there  they  wrought  a  fur- 
prifing   cure  upon,  a  man  lame  from  his   mother's 
vomb.     This  miracle   arrefted  the   attention,  and 
excited  the  admiration  of  the  multitude,  who  were 
there  convened  ;  and  afforded  Peter  another  ex- 
cellent opportunity,  of  preaching  Jefus,  and  the 
refurreftion  from  the  dead,  which  he  gladly  im- 
proves.    He  began  his  difcourfe,  by  difclaiming 
the   credit  of  the   miracle,  wrought  on  the   lame 
riian  ;  affuring  them,  that  it  was  not  by  their  pow- 
fer,  or  holinefs,  that  the  cure  was  wrought ;  but  that 
God  was,  in  this  way,  glorifying  his  Son  Jefus,  in 
whofe  name  the  miracle  w^as  performed,  whom  they 
had  wickedly  put  to  death.     He  then  calls  upon 
them,  in  the  words  of  my  text,  "  Repent  ye,  there- 
fore, and  be  converted,  that  your  fins  may  be  blot- 
ted out,  when  the  times  of  refrefliing  fhall  .come, 
from  the  prefence  of  the  Lord."     And  he  follows 
this  exhortation   with  all  the  motives  and   encour- 
agements,  which  the  gofpel  exhibits.     How   fur- 
prifing,  that  the  firft  offers  of  pardon  and  eternal 
life,  through  the  merits  of  Chrill's   blood,  fhould 
be  made  to  thofe  wicked  men,  who  were  peculiar- 
ly inftrumental  in  fhedding  it  !  and   that  thefe,  or 
at  lead  fome  of  them,  fhould  be  among  the  firft, 
who  experienced  the  faving  benefit  and  efficacy  of 
it !  Surely,  God's  ways  are  not  as  our  ways,  nor 

his 


SERMON       XIX.  253 

his  thoughts  as  our  thoughts.  But  herein  God  has 
a8ed  perfedly  like  himfelF;  has  fhewn  v^^hat  mer- 
cy and  forgivenefs  there  are  with  him.  And  this 
c^cample  may  afford  encouragement,  to  the  great- 
efl  of  finners,  to  hope  in  the  mercy  of  God  ;  and 
in  that  blood,  which  thus  cleanfes  from  all  fm,  even 
from  the  heinous  fin  and  guilt  of  fhcdding  it.  But 
to  attend  more  diredly  to  the  words  of  the  text,  let  us 

I.  Inquire,  what  is  intended  by  times  of  refrefh- 
ing  from  the  prefence  of  the  Lord. 

II.  I  fhall  endeavor  to  fhew,  that  fuch  times  of 
refrefhing  fhall  come.     And, 

III.  What  is  perfonally  neceffary,  in  order  to 
our  participation  of  the  refrefhing,  which  they  will 
furnifh. 

I.  What  is  intended  by  times  of  refrefhing  from 
the  prefence  of  the  Lord  ?  Expofitors,  1  believe, 
generally  fuppofe,  that  St.  Peter  has  particular  re- 
fpe6l  to  the  judgment  of  the  great  day,  or  Chrifl's 
fecond  perfonal  appearance.  This  will  undoubt- 
edly be  a  time  of  refrefhing  froui  the  prefence  of 
the  Lord.  His  prefence  will  be  the  refrefnmcnt 
of  all  the  faints.  It  will  complete  their  redemption. 
It  is  what  all  the  faints  are  looking  and  wailing  for, 
as  the  bleffed  hope  before  them.  This  will  be  the 
day  of  the  ref^itution  of  all  things.  But  I  am  un- 
willing to  fuppofe,  that  the  words  are  to  be  confin- 
'  ed  to  this  time  of  refrefhing  only.  For  the  apoilie 
fpeaks  not  barely  of  a  time  of  refrefhing,  but  of  the 
times  of  refrcfiiing.  And  it  is  certain,  that  the 
R  3  church 


?54  SERMON       XIX. 

church  has  experienced  many  times  of  refrefhing 
from  the  prefence  of  the  Lord  ;  times  of  great  joy 
and  comfort  ;  times  of  great  profperity,  increafe, 
and  revival.  Thefe  have  been  times  of  refrefliing 
to  the  church  ;  and  the  word  of  God  gives  us  rea- 
fon  to  expeft,  that  the  church  will  yet  fee  a  time 
of  far  greater  refrefhing  from  the  prefence  of  the 
Lord,  than  it  has  ever  yet  experienced,  previous  i 
to  the  final  appearance  of  Chrift  to  judge  the  world. 

There  is,  m  many  refpe6ls,  a  beautiful  fimilarity, ; 
between  the  natural,  and  the  moral  world  ;  be- 
tween material  and  fpiritual  things.  In  the  natur-  ; 
al,  or  material  world,  all  things  have  their  periods 
of  labor,  toil,  and  fatigue  ;  of  depreflion  and  ex- 
hauftednefs  ;  and  they  have,  alfo,  their  limes  of 
cafe,  reft,  and  refrefhment.  The  natural  body  has 
its  labors  and  toils,  its  pains,  burdens,  and  forrows; 
its  times  of  wearinefs,  hunger,  and  thirft.  It  has 
alfo  its  intervals  of  reft,  eafe,  joy,  and  comfort.  It 
has  its  times  of  refrefhment,  from  food  and  drink. 
The  fame  is  the  cafe  with  the  fpiritual  body,  or  the  > 
church.  This  has  its  times  of  perfecution  and  fuf- 
fering  ;  of  weaknefs,  wearinefs,  and  decay.  It  has, 
alfo,  its  times  of  reft,  revival,  and  refrefhment.. 
Every  one,  acquainted  with  the  facred  fcriptures, 
is  fenfible,  that  fpiritual  things  are  there  frequently 
compared  to  natural  ;  that  the  gift  of  divine  grace, 
and  the  beftowment  of  divine  influences,  are  often 
rtprefented  by  feeding  the  hungry,  and  giving 
drink  to  the  thirfty.     And  the  fajnts,  in  this  life, .. 

are 


S    i    R    M    O    N       XIX.  255 

are  fpoken  of  as  hungering  and  thirfting  ;  and  as" 
being  fed  with  the  bread  of  life,  and  drinking^  of 
the  water  of  life.  It  is  peculiar  to  the  heavenly 
ftate,  to  hunger  no  more,  and  third  no  more  ;  to 
€at  continually  of  the  tree  of  life,  and  to  drink  con- 
tinually of  the  river  of  the  water  of  life.  Hence, 
fpiritual  blcflings  are  fpoken  of  as  the  refrefhment 
of  chriftians.  For  they  give  joy  and  comfort,  new 
life  and  vigor,  to  the  foul  ;  as  reft,  meat,  and  drink, 
do  to  the  weary,  hungry,  and  tbirfty  body.  But 
reference  is,  perhaps,  more  commonly  had  to  the 
material  world,  or  the  earth,  which  bringeih  forth 
fruits,  when  a  comparifon  is  made  between  earthly 
and  fpiritual  things.  This  earth,  we  know,  is  often 
impoverifhed  and  exhaufted.  It  needs,  and  it  en- 
joys, its  intervals  of  reft  and  refrefliment.  The 
God  of  nature  has  as  wifely  ordered  the  revolu- 
tions of  times  and  feafons,  of  days  and  nights,  for 
the  benefit  and  refrefliment  of  the  earth,  as  for  the 
bodies  of  men.  While  the  human  body,  wearied 
with  the  toils  of  the  day,  enjoys  reft  and  refrefli- 
ment, the  earth,  heated  by  the  fcorching  fummer 
fun,  and  its  moifture  in  a  meafure  is  dried  up,  is 
refrefhed  by  the  cooling  fliade  and  gentle  dews  of 
the  evening.  Under  thefe  metaphors,  God  repre- 
fents  his  cheering,  refrcfliing,  influences  on  his 
church  and  people.  The  Lord  God  is  a  fun  to 
his  people,  not  only  to  enlighten  them  in  their  way, 
but  to  warm  their  hearts  with  divine  love  and  grace. 
His  divine  influence,  on  their  hearts,  is  often  com- 
R  4  pared 


2j6  SERMON       XIX. 

pared  to  fire  and  heat  ;  but  his  refrefhing  infla- 
etices  are  more  frequently  compared  to  the  dews 
and  rain.  God  fays,  in  the  beautiful  language  of 
the  prophet  Hofea  ;"  I  will  be  as  the  dew  unto 
Ifrael.  He  fhall  grow  as  the  lily,  and  caft  forth  his 
roots  as  Lebanon.  His  branches  (hall  fpread,  and 
his  beauty  ihall  be  as  the  olive  tree,  and  his  fmell 
as  Lebanon."  Though  they  were  as  withered  dy- 
ing grafs,  or  as  the  drooping  lily,  fcorched  by  the 
heat  of  the  fun,  yet  his  divine  influences  upon  them 
fbould  revive  and  refrefh  them,  as  copious  dews 
do  the  withered  grafs,  or  dying  fiower.  So  the 
prophet  Ifaiah,  fpeaking  of  fpiritual  and  divine  in* 
fluences  on  the  people  of  God,  fays,  '^  Thy  dew  is 
as  the  dew  of  herbs,"  or  refrefhing  as  the  dew  is  to 
the  herbs.  So  heavenly  doBrine,  or  the  word  of 
God,  is  compared  to  dew,  on  account  of  its  fpirit- 
ual influence.  "  My  doQrine  fliall  drop  as  the 
rain,  my  fpeech  fliall  diftil  as  the  dew,  as  the  fmall 
■rain  upon  the  tender  herb,  and  as  the  fhowers  up- 
on the  grafs."  But  the  influences  of  the  Divine 
Spirit  on  the  hearts  of  men,  are  more  frequently 
compared  to  rain,  than  to  dew  ;  efpecially  the 
plenteous  eflPufions  of  the  Divine  Spirit,  to  efFe£l 
great  revivals,  and  general  reformations.  Thefe 
are  compared  to  large  and  copious  fhowers,  or 
even  floods  of  waters.  The  prophet  Ifaiah,  to  rep* 
refent  the  abundant  influences  of  the  Divine  Spir- 
it, in  the  gofpel  day,  fays,  "  In  the  wilderncfs  fhall 
waters  break  out,  and  flreams  in  the  defert ;  and 

the 


S    E   R    MO    N       XIX.  257 

the  parched  ground  fhall  become  a  pool,  and  the 
ihiifty  ground  fprings  of  water."  So,  again,  "  I 
will  pour  water  upon  him  that  is  thirfiyjand  floocls 
upon  the  dry  ground,  1  will  pour  my  fpirit  upon 
thy  feed,  and  my  blflSng  upon  thine.  ofFspring. 
And  ihey  fhall  fpring  up  as  among  the  grafs,  as 
willows  by  the  water  courfes,"  Hence  Chrifl, 
"on  the  laft  day, that  great  day  of  the  feaft5(lood, 
and  cried,  faying.  If  any  man  thirft,  let  him  come 
UDto  me  and  drink."  And  this  is  the  language  of 
gofpel  grace, "  The  Spirit  and  the  bride,  fay,  Come  ; 
and  let  him  that  heareth,  fay.  Come  ;  and  let  him 
that  is  athirfl  come  ;  and  whofoever  will,  let  him 
come,  and  take  the  water  of  life  freely."  Thus  it 
is  clearly  evident,  that  the  influences  of  the  Divine 
Spirit  on  the  hearts  of  men,  are  compared  to  clews, 
(bowers,  rivers,  wells,  fountains,  and  fprings  of  wa- 
ter ;  to  denote  their  reviving,  refrefiiing,  and  fruit- 
ful nature.  And  particularly  limes  of  the  gift  of  the 
Holy  Spirit,  and  uncommon  divine  influences  on 
the  hearts  of  men,  are,  with  beautiful  propriety, 
called  times  of  refrcfliing. 

.  The  influences  of  the  Divine  Spirit,  whenever 
imparted  to  any  foul,  are  far  more  refrefiiing  to 
that  foul,  than  red  to  the  weary,  or  food  to  the 
hungry,  or  drink  to  the  thirfly  body.  Hence  the 
pfalmift,  with  reference  to  thefe  divine  influences, 
fays,  "There  be  many  who  fay.  Who  will  fiicw  us 
any  good  ?  Lord,  lift  thou  up  the  light  of  thy 
countenance  upon  us.     Thou  hafl  put  gladnefs  in  . 

my 


258  SERMON       XIX; 

my  heart,  more  than  in  the  time,  that  their  corn, 
and  their  wine  increafed."  The  influences  of  the 
Divine  Spirit  are  far  more  refrefliing  to  the  foul, 
than  reft  to  the  weary,  as  they  afford,  not  only  joy 
and  comfort,  far  beyond  what  any  of  the  enjoy- 
ments of  this  life  can  give,  but  as  they  add  new  life 
and  vigor  to  the  foul  ;  they  give  the  foul  frefli 
beauty,  as  the  cooling  and  refrefhing  dews  do  to 
the  flowers  of  the  field.  And  they  give  the  foul 
new  and  additional  fl^rength,  fo  that  it  can  mount 
with  the  wings  of  faith  and  love,  as  eagles,  towards 
heaven  ;  and  can  run,  and  not  be  weary,  and  can 
walk,  and  not  faint,  in  the  way  of  duty.  When 
God  ftiedshis  divine  influences  on  the  foul,  in  rich 
abundance,  the  foul  is  feafted,  as  with  marrow  and 
fatnefs.  Its  joys,  its  comforts,  its  refrefiiments  are 
fuch,  as  the  world  can  neither  give,  nor  take  away. 
O  how  fweetly  refrefliing,  beyond  all  expreflion, 
are  thefe  divine  influences  !  The  renewed  foul 
does  not  always  feel  thefe  fweetly  refrcihing  influ- 
ences. If  it  did,  it  would  anticipate  the  joys  of 
heaven,  and  almoft  fly  away  from  dull  mortality. 
But  it  has  fome  times  of  refrefliing,  in  which  it  can, 
with  real  feeling  joy,  fay,  "  O  tafte,  and  fee,  that 
ihe  Lord  is  good."  And  it  is  truly  a  time  of  re- 
frefliing to  every  particular  foul,  when  that  foul  ex- 
periences the  influences  of  the  Divine  Spirit,  in  blot- 
ting out  its  fins,  renewing  and  fanclifying  it,  or  in- 
creafing  and  enlarging  and  exciting  the  graces  of 
renewed  nature. 

But 


SERMON       XIX.  259- 

But  thofe,  efpecially,  are  times  of  rcfrediing,  vhcn 
Gpd  is  pleafed  to  pour  out  of  his  Spirit,  from  on 
high,  on  thofe  who  were  before  dead  in  trefpafies 
and  in  fins  :  When  many,  in  any  particular  town,  or 
fociety,  are  efFedually  awakened,  convinced,  con- 
verted, and  brought  home  to  God  :  When  true 
religion  revives,  and  flourifhes ;  "when  many  are 
added  to  the  church,  of  fuch  as  fhall  be  faved. 
Still  more  are  thofe  times  of  refrefhing,  when  this 
is  the  cafe  in  many  places ;  when  God  caufes  it  to 
rain  this  heavenly  influence,  not  on  one  city  only, 
but  on  every  city.  This  has  been,  in  a  great  meaf- 
ure,  the  cafe  in  this  our  happy  land,  as  fome  of  you, 
I  truft,  can  well  remember  :  When  God  poured 
out  his  Spirit  on  mod  of  our  towns,  and  churches  ; 
and  converts  were  multiplied,  as  the  drops  of  the 
morning  dew.  That  was  a  fweetly  refrefliing  time 
to  the  church.  She  put  on  her  beautiful  garments, 
and  in  fome  degree  "  looked  forth  as  the  morning, 
as  a  morning  without  clouds,  as  the  clear  fiiining 
of  the  fun  after  rain."  But  how  much  more  em- 
phatically will  that  time  be  a  time  of  rcfrefhir.g, 
when  "  the  Spirit  fhall  be  poured  out  upon  all 
JleJJi  ;  when  all  flefh  fhall  fee  the  falvationof  God; 
and  the  whole  earth  fhall  be  filled  with  the  knowl- 
edge of  the  Lord,  even  as  the  waters  fill  the  feas." 
Then  "  fbail  the  tabernacle  of  the  Lord  be  with 
men,  and  God  will,  dwell  with  them.,  and  they  fliall 
be  his  people,  and  God  himfelf  fhall  be  with  them, 
and  be  their  God/' 

Times 


26o  SERMON       XIX. 

Times  of  reformation,  of  revival  of  religion,  of 
the  out  pouring  of  the  Spirit  on  any  people,  are 
times  of  refrefiiing  to  fuch  a  people,  not  only  as 
tbofe  are  refrefhed  thereby,  who  are  the  happy  fub- 
je6ls  of  thefe  divine  influences,  in  being  brought 
out  of  darknefs  into  light,  and  turned  from  the 
power  of  Satan  unto  God  ;  but  as  they  are  reviv- 
ing, refrefhing,  comforting,  to  all  the  faints.  To 
thofe  who  have  themfelves  before  experienced  the 
fame  heavenly  influence,  it  gives  new  and  additional 
joy.  For  their  highefl;  joy,  their  greateft  comfort, 
their  fweeteft  delight,  is  to  fee  the  profperity  of 
Zion,  the  flourifliing  of  the  Redeemer's  kingdom. 
T.hisalfo  infpiresthem  with  frefii  courage  and  zeal, 
and  with  additional  fervor,  in  the  fervice  of  God  : 
This  affords  them  renewed  experience  of  the  pow- 
er and  grace  of  God,  and  is  a  new  proof  of  the 
faithfulnefs  of  the  divine  promifes.  It  is  a  refrefh- 
ment,  not  only  to  thofe  faints,  who  live  where  fuch 
reformation  lakes  place,  and  who  are  eye  witnefles 
of  it  ;  but  it  is,  alfo,a  refrefhment  to  all  the  faints 
in  every  part  of  the  world,  who  hear  of,  and  are 
made  acquainted  with  it.  For  all  the  faints  are 
members  of  the  fame  body  ;  and  if  one  member 
rejoice,  all  the  members  rejoice  with  it.  Yea,  it 
may  be  faid  to  afford  refrefliment  to  the  faints  and 
angels  in  heaven.  For  if  there  be  joy  over  one 
(inner  that  repenteth,  much  more,  will  there  be  joy 
there,  when  many  finners  repent,  when  converts 
are  multiplied,  and  multitudes  are  joined  unto  the 

Lord, 


Sermon     xix.         261 

Lord.  We  find,  in  the  Revelation  of  St.  ]ohn, 
that  when  a  fignal  favor  is  granted  to  the  church 
on  earth,  when  it  is  enlarged  and  increafed,  when 
its  enemies  are  deftroyed,  and  it  is  in  a  peculiarly 
flourifhing  and  profperous  condition,  the  angels 
have  a  new  fong  of  praife  to  fing  on  the  occafion. 
With  the  utmoft  propriety,  then,  may  fuch  times 
be  called  times  of  refrefhing. 

It  only  remains  here  that  we  inquire,  Why  thefe 
times  of  refrefhing  are  faid  to  come  from  the  pref- 
ence  of  the  Lord  ?  The  propriety  of  this  expref- 
fion  will  appear  at  once,  when  we  confider,  that  the 
revival  of  religion,  the  increafe  of  the  church,  the 
out  pouring  of  the  Holy  Spirit,  is  ever  the  work  of 
God.  And  it  is  his  moft  glorious  work.  "  When 
the  Lord  fhall  build  up  Zion,"  fays  the  pfalmift, 
**  he  fhall  appear  in  his  glory."  This  is  the  moft 
glorious  manifeftation,  which  God  can  make  of 
himfelf,  previous  to  his  appearance  at  the  judgment 
of  the  great  day.  When  a  foul  is  converted  from 
the  errot*  of  his  ways,  God  appears  in  his  glory  to 
fuch  a  foul.  God  maniFL-ils  himfelf.  as  the  moft 
glorious  of  all  beings,  l^here  is  nothing  that  fo 
clearly  rnanifefls  the  glory  and  peifettion  of  the 
Deity,  as  this.  The  Holy  Spirit,  the  immediate 
author  of  this  divine  refrefhment,  comes,  with  all 
his  heavenly  influence,  from  the  prefence  of  God. 
And,  indeed,  when  and  w^here  this  heavenly  influ- 
ence is  felt,  there  God  is,  there  he  comes,  and 
dwells.     There  he  takes  up  his  abode.     So  fays 

the 


z^^  SERMON       XIX. 

the  blcffed  Savior  :  "  If  a  man  love  me^  he  witt 
keep  my  words,  and  my  Father  uill  love  him,  and 
we  will  come  unto  him,  and  make  our  abode  with 
bim."  So  the  forecited  paffage  from  the  Revela- 
tion ;  «' Behold  the  tabernacle  of  God  is  with  men, 
and  he  will  dwell  with  them,  and  they  fhall  be  his 
people,  and  God  himfelf  will  be  with  them,  and  will 
be  their  God;* 

Here  we  may,  with  propriety,  make  a  paufe  in 
the  difcourfe,  and  indulge  a  profitable  refle6lion* 
if  the  revival  of  religion,  the  out  pouring  of  the 
Spirit  of  God,  occafions  fo  much  joy,  comfort,  and 
refrefliment,not  only  to  thofe  fouls,  who  are  renew- 
ed thereby  ;  but  alfo  to  all  faints,  to  the  church 
of  Chrill  in  heaven,  and  on  earth,  then,  how  earn- 
eftly  Ihould  we  defire,  how  fervently  fhould  we 
pray,  that  not  only  we  in  this  place,  but  that  peo- 
pie  in  every  place,  may  enjoy  fuch  a  time  of  re- 
freihing  from  the  prefence  of  the  Lord.  It  is  ufu- 
ally  in  anfwer  to  the  fervent  prayers  of  the  faints, 
that  God  pours  out  his  Holy  Spirit  on  mankind  ; 
or,  in  other  words,  previous  to  fuch  a  time  of  re- 
frefliing,  he  commonly  excites  in  his  people  an 
earned  defire,  and  united  fervent  prayer,  for  fuch 
a  blefTing.  And  we  are  informed,  that  the  effectu- 
al fervent  prayer  of  a  righteous  man,  even  of  one 
righteous  man,  availeth  nuich.  How  much  more 
the  effcBual  fervent  prayers,  of  many  righteous 
men  !  "  Sr^all  not  God  avenge  his  own  ele61,  who 
cry  to  him  continually  ?  Yea  he  will  avenge  them, 

and 


SERMON       XIX.  263 

and  that  fpeedily."  "  O  pray  for  the  peace  of 
jerufalem.  They  fhall  profper  that  love  thee.'* 
We  pray  for  worldly  profperity  ;  we  feek  for  the 
outward  honors,  and  enjoyments  of  the  world. 
Shall  we  not  much  more  feek  the  honor  of  God, 
the  glory  of  his  name,  the  revival  of  his  work,  and 
the  refreftiment  of  his  faints  ?  Nothing  can  fo  ef- 
fedually  promote  the  refreihment  of  the  world  as 
this*  Let  us  unite  our  mod  fervent  prayers  for 
this  greateft  of  ail  bleflings. 


SERMON 


SERMON      XX. 


Times  of  Refrefhment. 

ACTS       UK   19. 

Repent  ye^  tlitrejort^  and  he  convertti^  that  your  Jin% 
may  he   blotted  out^  when  the  times  of  refreJJiing 
Jliall  come^from  the  prefencc  of  the  Lord,. 

VS/  E,  have  already  confidered,  what  h 
intended,  by  times  of  refrefhing  ;  and  have  found, 
that  times  of  reformation,  of  revival  of  religion,  of 
the  out  pouring  of  the  Spirit,  of  divine  influences 
on  the  hearts  of  men,  are,  with  propriety,  called, 
times  of  refrefhing.  For  they  are  reviving,  com- 
forting, and  cheering  to  the  foul,  as  any,  and  more 
than  any  outward  refreflnnent,  can  be  to  the  body. 
They  are  refrefliing,  and  reviving,  to  the  moral 
world,  as  the  gentle  dews,  or  copious  fhowers  of 
rain,  to  which  they  are  compared,  are  to  the  natur- 
al world,  or  to  the  drooping,  languifhing  fruits  and 
flowers  of  this  earth,  when  parched,  with  the  heat 
of  a  fummer's  fun.  And  thefe  refrefhments  are, 
with  propriety,  reprefentcd  as  coming  from   the 

prefence 


S    E    R    iM    O     N       XX.  21?:: 


J 


prefenqe  of  the  Lord,  as  they  are  the  fruit  aiid  ef- 
i'c6t  of  his  influences  ;  ihey  are  his  gift  and  his 
work;  and  they  prove  that  God  is  efpecially  pref- 
ent  with  fuch  a  people,  and  that  he  dwells  among 
them.  We  now  proceeds  agreeably  to  the  method 
propofed,  to  (hew, 

il.  That  fuch  times  of  refrefliing  fhall  conic. 

This  is  evidently  fuppofed  in  the  raanner  of  ex- 
preffion  in  the  text.  "  Repent  ye,  therefore,  and  be 
converted,  that  your  fins  may  be  blotted  out,  when 
the  times  of  refrefiiingy/z^//  come  from  the  prefence 
of  the  Lord."  If  there  were  no  times  of  refrefliing 
to  come,  the  flrength  of  the  argument  or  motive 
would  be  loft.  Indeed  that  is  a  time  of  refrefhing 
to  every  particular  foul,  when  it  does  truly  repent, 
is  converted,  and  its  fins  are  blotted  out.  But 
fomethingmore  than  this  feems  evidently  intended, 
and  it  is,  a5  has  been  before  obferved,  generally 
fuppofed,  that  St.  Peter  has  particular  reference  to 
the  judgment  of  the  great  day  ;  when  the  fin^  of 
all  penitent  believers  will  be  finally  blotted  out  from 
the  book  of  God,  and  they  refreflied,  with  a  com- 
plete and  everlafiing  fulnefsof  all  divine  influenc- 
es. But,  previous  to  this,  it  is  evident,  that  there 
fhall  be  many  times  of  fweetly  refrefliing  influenc- 
es, from  the  prefence  of  the  Lord.  That  was  a 
time  of  refrefliing,  from  the  prefence  of  the  Lord, 
when  the  apoflle  delivered  this  difcourfc.  Then, 
as  he  obferved  in  the  preceding  chapter,  God  was 
fulfilling  the  promifes  made  to  the  prophet  Joel,  as 
S  ,  vvell 


2o6  S    E    R    M    6    N       XX. 

well  as  other  prophets,  of  the  plentiful  and  refreili*-- 
ing  influences  of  the  Divine  Spirit.  And  he  be- 
lieved, yea  the  Spirit  of  Divine  Infpiration  affur- 
ed  him,  that  there  fhould  yet  come  times  of  refrefh- 
ing  from  the  prefence  of  the  Lord,  even  times  of 
greater  refrefhment  than  that  was.  Then,  notwith- 
ftanding  the  plentiful  effufions  of  the  Holy  Spirit, 
with  which  the  church  was  favored,  yet,  it  was 
fcorched  with  the  heat  of  perfecution.  And  fince 
that  time,  the  church  has  often  experienced  times 
of  great  and  fore  trial  and  affliflion.  It  has  been 
often  weakened,  reduced  extremely  low.  It  has 
many  times  appeared  to  be  languilhing,  drooping, 
dying.  It  has  then  again  felt  the  fweetly  refrt fil- 
ing influences  of  the  Divine  Spirit,  reviving,  re- 
ftoring,  Rrengthening,  and  increafrngits  beauty,  and 
vigor.  Such  periods  have  often  fucceeded  each 
other,  fince  the  day  of  St.  Peter's  delivering  this 
difcourfe.  And  it  may  well  be  queftioned,  whelh- 
erihere  has  ever  been  any  lengthy  period,  in  which 
the  church  has  not  experienced  more  or  lefs  of  thefc 
divine  refrefliments.  Indeed  if  there  were  not  fre- 
quent refreftimcnts,  the  church  would,  long  fince, 
have  wholly  died.  And  fo  long  as  the  church  re- 
mains on  earth,  there  mud  be  fome  meiafares  and 
degrees  of  this  refrefliing  influence.  But  there 
have  been  fome  times  of  very  great  ri-frefhrnent, 
fome  feafons  of  the  plenteous  influences  of  rhe  Di- 
vine Spirit,  This  happy  land,  as  well  as  mod,  if 
not  all  chriftian  countries,  has  experienced  times 

of 


SERMON       XX.  267 

of  peculiar  refrefiiment,  times  of  great  revival  of 
religion.  And  we  have  reafon  to  hope,  nay,  we 
may  with  confidence  expert,  that  there  v/ill,  at  leaft, 
be  a  time,  when  all  the  earth  fhall  feel  this  rcfrefli- 
ing.  Low  as  the  prefent  ftate  of  the  church  ap- 
pears to  be,  and  languifhing  and  drooping  as  (he 
feems,  almoft  ready  to  faint  and  die  ;  yet,  there  are 
fome  happy  places,  which  enjoy  a  time  of  great  re- 
frefiiment. Divine  influences  are  felt.  Religiont 
revives.  The  church  raifes  its  drooping  head  to- 
wards the  heavens,  from  whence  thefe  influences 
come,  and  waits  for  more,  and  longs  for  a  rich  and 
full  fupply.  Nor  will  God  forfake  her,  nor  forget 
her  mourning  ftate, 

*'  Zion  ftiil  lives  within  the  heaft 
"  Of  everlafting  love." 

Hear  the  language  of  his  heart  to  her.  '^  For  ai 
fmall  moment  have  I  forfaken  thee,  but  with  great 
mercies  will  I  gather  thee.  In  a  little  wrath  I  hid 
my  face  from  thee,  for  a  moment  ;  but  with  ever- 
iafting  kindnefs  will  I  have  mercy  on  thee,  faith 
the  Lord,  thy  Redeemer.  For  this  is  as  the  waters 
of  Noah  unto  me  ;  for  as  1  have  fworn,  that  the 
waters  of  Noah  fhould  no  more  go  over  the  earth  ; 
fo  have  I  fworn,  that  I  would  no  more  be  wroth 
with  thee,  nor  rebuke  thee.  For  the  rhountaina 
fhall  depart,  and  the  hills  fhall  be  removed  ;  but 
my  kindnefs  fhall  not  depart  from  ihee,  neither 
fliall  the  covenant  of  my  peace  be  removed,  faith 
the  Lord,  that  hath  mercy  on  thee,"  So  agaiu^ 
S  2  *'  Can 


268  SERMON       XX. 

"  Can  a  woman  forget  her  fucking  child,  that  fhc 
fhould  not  have  compaflion  on  the  fon  of  her  womb  ? 
Yea,  they  may   forget,  yet  will  I  not  forget  thee. 
Behold,  1  have  graven  thee  upon  the  palms  of  my 
hands  ;    thy    walls    are    continually    before    me." 
There  are  a  number  of  great  and  precious  prom- 
ifes  in  the  word  of  God,  to  his  church,  which  are 
yet  to  be  fulfilled.     There  muft,  and  will  be  yet  a 
time  of  greater,  and  more  general  and  univerfal  re- 
frefhment,  than  the  church  has  ever  experienced  ; 
a  time,  when  "  the  gofpel  fliall  be  preached  to  ev- 
ery creature  ;  when  every  knee  fhall  bow,  and  ev- 
ery tongue  confefs  that  Jefas  is  Chrift,  to  the  g^o- 
ry  of  God  the  Father  ;"  when  the  Jews  (liall  again 
be  brought  in,  with  the  fulnefs  of  the  Gentiles  ; 
and  the  coming  in  of  the  former,  fliall  be  as  life 
from  the  dead  to  the  latter.     Thefe  are  promifes, 
which  God  has  made,  which  have  not  yet  been  ful- 
filled.    And  "  God  is  not  a  man  that  he  fhould  lie, 
nor  the  fon  of  man  that  he  fhould  repent.     Hath 
he  faid,  and  fliall  he  not  do  it  ?  Hath  he  fpokeuj 
and  Ihall  he  not  make  it  good  ?"  The  church,  in 
almoft  every  age,  have  believed  thefe  promifes,  and 
have  been  waiting  for  their  accomplifiiment.    They 
have  been  looking  for  this  blefled  hope,  this  glori- 
ous appearing  of  the  great  God,  and  our  Savior  J.efus 
Chrift.  The  time  is  indeed  prefixed  for  the  commence- 
ment of  this  happy  refrefliment,  and  it  is  pointed  out 
particularly  by  the  fpirit  of  prophecy.     And  was  it 
not  for  ihe  darknefs  and  obfcurity  of  the  language 

of 


SERMON       XX.  269 

of  prophecy,  the  church  might  certainly  know  when 
ihe  time  would  be.  But,  notwithftanding  this  dark- 
nefs  of  prophetic  language,  it  is  clearly  evident,  that 
the  lime  is  drawing  nigh.  O  that  all  the  church  of 
God  might  be  prepared  to  welcome  the  glorious 
and  happy  day  !  This  would  naturally  lead  to  the 
third  inquiry,  viz.  What  is  perfonally  necelTary,  in 
order  to  our  participating  in'the  refrelhment^  which 
will  be  furnifhed.  But  it  reoccurs  to  the  mind, 
that  moft  expofitors  confider  the  time  of  refrefliing, 
as  referring  to  the  judgment  of  the  great  day. 
This  will  be  a  time  of  refrefliing,  a  lime  of  joy  and 
gladnefs  to  all  the  faints.  This  gloriou^i  day  will 
complete  their  redemption.  It  will  not  only  re- 
deem the  body  from  the  grave,  and  refrefh  it  with 
unfading  beauty,  and  immortal  vigor,  Vv'ith  eternal 
health,  eafe,  arid  comfort  ;  but  it  will  refrefh  their 
fouls  with  the  tree  of  life,  which  is  in  the  m'idft  of 
the  paradife  of  God  ;  and  with  that  water  of  life, 
which  flows,  fc\  a  never  ceafmg  river,  from  the 
throne  of  God.  Then  there  fhall  be  no  more 
curfe.  The  inhabitants  fliall  no  more  fay,  "  /  am 
fick"  For  the  people  fliall  be  forgiven  their  uuq- 
uity.  Their  iins  fliall  be  blotted  out.  All  forrow 
and  fighing  fhall  flee  away.  All  tears  fliall  be  wip- 
ed from  the  eye  ;  and  divine  influences  fhall  be 
given,  not  as  they  are  in  this  world,  in  an  imperfeft 
meafure,  and  21  fome  particular  fcafons  ;  but  they 
fliall  be  filled,  with  the  fulnefs  of  that  God,  who  fill- 
eih  all  in  all.  They  fliall  forever  enjoy  God;  and 
S  3  to 


^70  SERMON       XX. 

to  the  utmoft  that  their  capacities  will  admit.  They 
fhall  ferve  him  day  and  night,  rejoice  in  his  pref-: 
ence,  and  reign  with  him  forever  and  ever.  But 
even  in  this  time  of  refrelhing,  all  fhall  not  be  re- 
frelhed.  Some  fhall  awake  to  everlafting  life,  and 
(bme  to  ihame  and  everlafting  contempt.  Our 
Bext  inquiry,  therefore,  appears  greatly  important^ 
whjch  is, 

III.  What  is  perfonally  neceffary,  in  order  to 
our  participating  in  thefe  times  of  refrefhing,  from 
the  prefonce  of  the  Lord  ?  In  anfwer  to  which,  we 
may  fayjthat.the  fame  js  neceffary  to  fit  us  for  the 
joy  and  comfort  of  thpfe  times  of  refre filing,  which 
the  people  of  God  enjoy  on  earth,  which  is  necef- 
fary to  fit  us  for  the  fweeter,  fuller,  and  more  lad- 
ing refrefhments  of  the  heavenly  world,  viz.  That 
we  belong  to  the  number  of  God's  true  people,  or 
that  we  repent,  and  be  converted.     Without  true 
repentance,  and  converfion  unto  God,  our  fins  can 
nevej:  be  blotted  out,  but  they  will  fland  charged 
to  our  account,  and  we  muft  be  caft  into  the  prif- 
on  of  divine  juftice,  where  we  muft  remain  until 
the  utmoft  farthing  be  paid,  which  can  be  done  on- 
ly by  our  everlaftingly  fufFering  the  penalty  due  for 
our  crimes.     There,  in  that  gloomy  prifon  of  hell, 
rjo  refrefhments  ever  come,  not  fo  much  as  a  drop 
of  water  to  cool  the  tongue,  tormented  with  un- 
quenchable fire.     No  beam  of  hope,  no  ray  of  joy, 
illuminates  that  doleful  prifon.     There  none  of  the 
yain  and  empty  enjoyments  of  this  life,  pone  of  its 
*  ^  delufive 


SERMON       XX  271 

delufive  pleafures,  can  find  admittance  ;  but  the 
fmoke  of  their  torment  afcendeth  up  forever  and 
ever  ;  and  tliey  have  no  reft  day  nor  night.  This 
is  the  miferable  doom  of  all  the  wicked.  For  un- 
Ids  ye  repent,  fays  the  Savior,  ye  fliall  all  likewife 
perifh.  The  defign  of  all  thofe  divine  refreihing 
influences,  which  God  imparts  to  his  people  on 
earth,  is  to  fit  and  prepare  them  for  thofe  greater, 
richer,  and  fweeter  influences,  which  flow  in,  from 
his  prefence,  in  the  heavenly  world.  They  are  de- 
figned  to  make  them  meet  for  the  inheritance  of 
the  faints  in  light.  Now  he  that  hath  wrought 
them  for  the  felfsame  thing  is  God,  who  hath  alfo 
given  them  his  Spirit,  with  all  its  refrefliing  influ- 
ences. The  church  in  this  world  muft  be  purified 
and  cleanfed,  that  it  may  finally  be  prefented  a  glo- 
rious .church,  without  fpot  or  wrinkle,  or  any  fuch 
thing.  For  this  end,'  all  that  are  brought  into  the 
true  church  of  God  are  made  truly  humble,  and 
penitent ;  they  are  converted,  or  turned  from  the 
love  and  pradice  of  fin,  to  the  love  and  fervice  of 
God.  They  are  brought  to  prefer  God  to  every- 
thing, and  to  rejoice  in  him  as  their  chic^f  good,  and 
thus  they  are  prepared  to  rejoice  forever,  in  his 
prefence,  and  in  the  enjoyment  of  him. 

The  fame  humble,  penitent  heart  and  temper,  is 
neceffary,  to  fit  the  foul  to  participate,  joyfully,  in 
divine  influences,  or  thofe  fpiritual  refrefliments, 
v^hich  flow  from  the  prefence  of  God,  in  this  world, 
^fporunto  this  man  will  I  look," fays  God, "even 
S4  «• 


272  S    E    R '^'m^'^O    N       XX. 

to  him  that  is  poor,  and  of  a  contrite  fpirit,  and 
trembleth  at  my  word."  Again,  it  is  faid,  "  God 
refifteth  the  proud,  but  giveth  grace  to  the  hum- 
ble." The  impenitent,  unrenewed  heart,  cannot 
receive  the  refrefliing  influences  of  the  Holy  Spir- 
it. It  has  no  ifafte  nor  reliih  for  thofe  divine  joys 
and  confolations,  which  flow  from  the  prefence  of 
God.  It  fays  unto  God,  "  Depart  from  me,  for  I 
defire  not  the  knowledge  of  thy  ways."  But,  when 
the  foul  is  humbled,  when  it  is  brought  to  fee  the 
evil  of  fin,  and  to  hate  it  ;  when  it  mourns  its  pad 
offences,  and  turns  from  them  unto  God  ;  when  it 
gives  up  itfelf  entirely  to  God,  and  longs  for  none 
but  him  ;  then  the  heart  is  open  to  divine  refrefh- 
ments,  nor  will  God  f^il  to  afford  ^them.  Private 
chriftians  are,  in  this  way,  prepared  for  the  recep- 
tion of  thefe  divine  influences,  from  God,  who  is 
prefent  with  them,  though  the  world  may  fee  and 
know  little  of  it. 

The  fame  fpirit  and  temper  of  mind  is  neceffa- 
ry,  to  prepare  us  for  the  glorioufly  refrefhing  time, 
when  the  whole  earth  fliall  be  filled  widi  the  knowl- 
edge of  the  glory  of  God,  and  all  fliall  feel  this  di- 
vine refrefiiment.  Indeed,  the  defign  of  this  great 
and  glorious  effufion  of  the  Spirit,  is  to  refrefli  the 
world ;  to  refrefh  all  nations;  to  caufe  all  to  rejoice 
in  God.  But  the  firfl:  ftep  towards  this  objeQ:,  will 
be,  to  humble  the  pride  of  finners  ;  to  lead  them 
to  true  repentance  and  converfion  unto  God.  Be- 
fore any  are  made  to  partake  of  divine  joys  and 

confolations^ 


S    E    R    M    O,  N       XX.  073 

confolations,  they  mufl  be  brought  to  mourn  a'nd 
lament  tbeir  Cms.  They  muft  feel  bitternels  of 
.  heart.  They  muft  be  humbled,  before  they  can 
be  exalted.  The  impenitent  and  unrenewed  are 
wholly  unprepared  for  the  joy  and  comfort,  the 
fweetly  refrefliing  influences  of  that  happy  day. 
The  impenitent  and  unconverted,  are  not  prepaid 
to  rejoice  in  the  glorious  coming  and  reign  of  the 
Prince  of  Peace.  But  the  faints,  all  the  true  ciiurch 
and  people  of  God,  all  penitent  and  converted 
fouls,  are  in  fome  meafure  prepared,  for  fuch  a  g'o- 
rious  event  ;  as  their  hearts  are  fornted  by  divine 
grace  to  relifh  thefe  influences.  And  O  how  Iweet 
will  thefe  refrefliments  be,  to  the  church  and  peo- 
ple of  God  !  With  heartfelt  joy  will  they  be  ready 
to  adopt  the  language  of  the  holy  prophet,  and  lay, 
^'  Sing,  O  ye  heavens,  for  the  Lord  hath  done  it. 
Shout,  ye  lower  parts  of  the  earth  ;  break  forth  in- 
to (inging,  ye  mountains,  O  foreft,  and  every  tree 
therein  ;  for  the  Lord  hath  redeemed  Jacob,  and 
glorified  himfelf  in  Ifrael."  And  again,  "  P>rcak 
forth  into  joy,  fing  together,  ye  v;a(le  places  of  Je- 
rufalem  ;  for  the  Lord  hath  comforted  his  people, 
he  hath  redeemed  Jerufalem.  The  Lord  hath 
made  bare  his  holy  arm,  in  the  eyes  of  all  the  ra- 
tions ;  and  all  the  ends  of  the  earth  fhall  fee  the 
falvation  of  our  God.'*  How  happy  thofe  who  are 
prepared  to  welcome  this  glorious  day  !  How  hap- 
py thofe,  who  are  prepared  to  enjoy  the  comfort 
and  refrefliment  of  it  !  Happy  thofe,  who  fhall  live 

when 


274  SERMON       XX- 

when  God  doth  this.  But  ftill  more  happy  are 
thofe,  who  are  prepared  for,  and  received  to  par- 
take of,  the  more  divine  refrefhments  of  the  world 
above. 

IMPROVEMENT. 

1.  If  there  be  yet  times  of  refrefliing  to  come 
from  the  prefence  of  the  Lord  ;  and  thefe  refrefh- 
ments afford  fo  much  joy  and  comfort,  then  let  the 
believing  profpe6i:  of  this  afford  us  fome  confola- 
tion,  in  the  prefent  gloomy  fiate  of  the  church  on 
earth.  When  we  ferioufly  contemplate  the  prefent 
flate  of  the  church,  in  general,  and  the  particular 
i^ate  of  this  church,  it  appears  covered  with  a  mtU 
ancholy  cloud.  Jt  feems  as  though  God  had  for- 
gotten usj^and  our  God  had  forfaken  us.  But  God 
has  not  cad  off  his  church,  he  has  not  forfaken  his 
inheritance.  "In  a  little  wraih  I  have  hid  my 
face  from  thee  for  a  moment,  but  with  everlafting 
kindnefs  will  I  have  mercy  on  thee,  faith  the  Lord, 
thy  Redeemer."  It  is  true,  particular  churches 
may  be  loft,  or  the  church  may  be  loft  in  particu- 
lar places  ;  but  it  Ihall  not  be  loft  from  the  world. 
And  we  would  hope  and  truft,  that  it  will  not  final- 
ly be  loft,  even  here.  A  glorious  and  happy  day 
of  the  church's  profperity  fhall  come  ;  and  he  that 
fiiall  come,  will  come,  and  though  he  tarry,  yet  let 
vis  be  found  waiting  for  him.  It  is  ufually  the  cafe 
that  darknefs  precedes  the  light  ;  that  forrow  pre- 
cedes joy.     Religion  is  indeed  in  a  very  low  and 

languifliing 


SERMON       XX.  ii^^ 

languifhing  ftate.  And  while  falfe  prophets  and 
teachers  arife,  and  dangerous  and  dcftruQive  er- 
rors are  taught,  and  many  depart  from  the  faith 
once  delivered  to  the  faints,  and  the  way  of  truth 
is  evil  fpoken  of;  while  vital  piety  and  godlinefs 
are  renounced,  from  a  belief,  that  iill,  of  every  char- 
a6ler,  however  infamous,  will  finally  be  faved  ; 
while  thefe  things  appear,  what  ferious,  what  be- 
nevolent heart,  can  avoid  being  pained  and  dif- 
treffed  ?  But  yet,  in  the  midfl;  of  all  our  grief,  a 
firm  belief,  and  a  lively  profpeB,  of  a  time  of  re- 
freftiing,  from  the  prefence  of  the  Lord,  as  certain- 
ly approaching,  may,  and  will  afford  fome  comfort 
to  every  chriftian.  This  may  afford  a  pleafing 
confolation  to  the  faithful  minifter,  whp  is  laboring 
and  ftriving  to  efFe6l  a  reformation  among  a  peo- 
ple, even  though  he  {^^%^  for  the  pjrefent,  no  good 
efFedi:  of  his  labors  ;  for  they  fliall  all,  in  fome  way 
or  another,  contribute  to,  and  prepare  for,  a  time 
of  refrefliment  yet  to  come.  The  feed  may  lie 
long  buried  in  the  dufl ;  but  it  fliall  not  be  loft. 
Nor  Ihall  one  prayer  of  the  faint  be  loft,  who  fer- 
vently prays  for  a  time  of  refrefliing  from  the  pref- 
ence of  the  Lord.  Though  he  may  poflibly  be 
gathered  to  his  fathers,  and  laid  in  the  duft,  before 
his  prayers  are  apfwered  ;  yet  every  fuch  prayer 
(ball  come  up  as  a  memorial  before  God,  and  fliall 
there  be  remembered  by  a  prayer  hearing,  and  an- 
fwering  God,  and  the  praying  faint  ihall,  in  a  ftate 
of  glory,  be  a  witnefs  to  God's  anfwering  of  it. 

2.    If 


2^6  SERMON       XX- 

2.  If  repentance,  and  converfion  to  God,  be  fo 
neceffary  to  prepare  us  for  pardon,  and  to  partake 
of  the  joy  and  comfort  of  times  of  refrefhment,  ia 
this  world,  as  well  as  in  the  world  to  come,  then, 
with  what  propriety  may  I  addrefs  you,  my  friends, 
in  the  language  of  my  text  :  "  Repent  ye,  there- 
fore, and  be  converted, that  your  fins  maybe  blot- 
ted out,  when  the  times  of  refrefliing  (hall  come 
from  the  prefence  of  the  Lord."  You  have  heard 
what  is  meant  by  times  of  refrefliing  from  the  pref- 
ence of  the  Lord,  in  every  fenfe  ;  you  have  heard 
what  joyous,  happy,  reviving  times  thefe  are,  to  ev- 
^ry  renewed  foul  in  particular  ;  as  well  as  to  the 
church  in  general  ;  you  have  heard  that  fuch  times 
of  refrefhment,  not  only  have  been,  but  are  yet  to 
come  ;  and  that,  unlefs  you  repent,  and  are  con- 
verted, or  turned  unto  God,  you  cannot  be  pre- 
pared for,  nor  partakers  of  thefe  divine  refrefli- 
ments.  What  is  fin,  that  you  fliould  be  fo  fond  of 
it  ?  Is  it  not  oppofition  to  the  blefled  God,  the 
fountain  of  all  good  ?  What  are  the  momentary 
pleafures  of  fm,  that  you  fliould  prefer  them  to  the 
foul  reviving,  and  refrefliing  influences  of  the  Di- 
vine Spirit  ?  With  what  flings  and  lafiies  of  a  guil- 
ty confcience  are  the  pleafures  of  fin  follov\ed, 
while  the  love  and  fervice  of  God  is  attended  with 
the  nobleft  joy  and  comfort  ?  What  evils  and  mif- 
.  cries  has  fin  already  brought  upon  our  guilty  vorid? 
And  how  many  millions,  of  the  human  race,  has  it 
already  funk  down  into  endiefs  mifery  ?  On  the 

other 


SERMON       XX.  277 

other  liand,  repentance  and  converfion  have  faved 
thoufands  from  thefe  torments,  have  procured  the 
fweeteft  divine  influence,  joy,  and  comfort,  in  this 
world,  and  endlefs  refrefhment,  from  thofe  rivers 
of  pleafure,  which  flow  at  God's  right  hand,  in 
heaven  above.  Would  you  avoid  the  endlefs  paia 
and  mifery  of  the  wicked,  would  you  enjoy  thofe 
divine,  and  foul , reviving,  and  happifying  refrefli- 
ments,  which  flow  from  the  prefence  of  God,  then 
repent,  and  be  converted,  that  your  fins  may  be 
blotted  out.  "  Repent;  for  the  kingdom  of  heav- 
en is  at  hand," 


SERMON 


SERMON      XXL 
Fidelity  in  Preaching  Defirable. 

When  I  rife  in  this  facred  Dejfk,  yod 
naturally  expe8:  that  I  call  your  attention  to  fome 
particular  paflage  of  facred  fcripture  ;  and  that  I 
addrefs  you  on  fome  religious  fubje5t.  This  you 
confider  as  the  proper  duty  of  my  office,  as  if  it 
were  my  trade,  my  employment  :  But  fhould  1  dc> 
this,  as  moft  men  go  about  their  worldly  bufmefs, 
merely  to  get  a  living,  I  fhould  certainly  be 
highly  and  peculiarly  criminal.  No  man  may,- 
at  any  time,  lawfully  a6l  from  this  motive  in  any 
thing.  We  are  commanded  to  aim  at  the  glory  of 
God,  in  every  thing  we  do.  Were  we  made  only 
for  this  world,  v/e  might  then  live  and  a6l  for  this 
world  only  ;  but  it  is  certain  we  are  not.  There  is, 
my  friends,  a  vaft,  a  boundlefs,  an  all  important  e- 
ternity  before  us  ;  and  every  thing  we  do,  every 
thing  we  fay,  and  every  thing  we  think,  will  have 
influence  into  that  future  and everlafling  Hate,  and 
increafe  our  happinefs  or  mifery  there  forever. 
How  important  then  is  life  !  how  important  every 

day^ 


SERMON       XXI.  279 

day,  hour  and  moment  of  life  !  How  important  is 
it  that  I  preach,  and  that  you  hear,  as  thofe  who 
muft  give  account  to  God  the  judge  of  all  !  In  this 
view  of  things,  what  portion  of  fcripture  can  be  more 
proper  for  our  prefent  contemplation,  than  thofe 
words  of  old  Eli  to  young  Samuel,  recorded  in  the 
firft  book  of  Samuel,  iiid  chapter,  and  17th  verfe  ? 

What  is  the  thing  that  the  Lord  hath /aid  unto  thee  ? 
I  pray  thee,  hide  it  not  from  me  ;  God  do  fo  to 
thee,  and  more  alfo,  if  thou  hide  any  thing  Jrom 
me,  of  all  the  things  that  he  f aid  unto  thee, 

THE  occafion  of  thefe  words  you  will  eafily  rec- 
oiled. Eli  had,  but  a  little  before,  been  informed, 
by  a  man  of  God,  of  judgments  foon  to  come  up- 
on his  family,  for  the  great  wickednefs  and  impiety 
of  his  children.  This  prediQion  was  confirmed  to 
Samuel,  in  a  manner  defcribed  in  the  preceding 
part  of  this  chapter.  On  a  certain  night,  when  Eli 
and  Samuel  were  both  lain  down  to  reft,  each  one 
in  his  feparate  apartment,  the  Lord  called  and  faid, 
Samuel ;  and  Samuel  anfwered.  Here  am  I  ;  and  he 
ran  to  Eli  and  faid.  Here  am  I,  for  thou  calledft  me. 
Eli  faid,  I  called  not ;  lie  down  again.  No  foon- 
er  had  Samuel  lain  down,  but  the  voice  called  a- 
gain,  Samuel  !  He  went  to  Eli  as  before,  and  was 
informed  as  before.  The  fame  was  done  three 
times.  Eli  was  then  convinced,  that  it  was  God 
who  fpake  to  Samuel  ;  and  he  told  him,  that  if  he 

fhould 


sSo  S^    R    M    O    N       XXL 

fhould  hear  the  voice  calling  him  again,  to  reply ^^ 
"  Speak,  Lord,  for  thy  fervanl  beareih."     He  de- 
parlGcl  and  lay  down,  and  the  Lord  called  the  fourth 
time,  Samuel  !   Samuel  !  Then  Samuel  anAvereti, 
«•  Speak,  Lord,  for  (hy  fervant  heareth."     God  nov/ 
informs  Samuel  of  his  determination  to  fulfil  all 
that  he  had  before  denounced  againft  the  houfe  of 
Eli.     Samuel  after  this  lay  until  the  morning,  and 
when  he  arofe  he  was  afraid  to  inform  Eli  what  lie 
had  heard.     Eli  having  juft  before  received  a  dif- 
agreeable  mefTage  from  the  man  of  God,  was  ap« 
prchenfive  that  the  vifion  of  Samuel  forebodedevil 
to  himfelf ;  and  therefore  he  calls  for  Samuel,  and 
addreffes  him  in  the  language  oLour  text.     "  What 
is  the  thing  that  the  Lord  hath  faid  unto  thee  ?  J 
pray  thee  hide  it  not  from  me  ;  God  do  ib  to  thee, 
and  more  alfo,  if  thou  hide  any  thing  from  me,  of 
all  the  things  that  he  faid  unto  thee^"     Eli  v/as  tru- 
ly defirous  of  knowing  the  woril  of  his  cafe,  and 
not  only  requefted  Samuel  to  deal  plainly  and  faith- 
fully with  him- — "  1  pray  thee  hide  it  not  from 
me" — but  he  moft  folemnly  adjures  him  to  d®  it, 
under  the  awful  penalty  of  feeling  the  curfe  him- 
felf, if  he  concealed  the  truth — "  God  do  fo  to 
thee,  and  more  alfo,  if  thou  hide  any  thing  from 
me,  of  all  the  things  that  he  faid  unto  thee."    Where- 
'upon  Samuel  told  him  every  whit.     Like  a  faith- 
ful watchman,  he  did  not  fhun  to  declare  unto  him 
all  the  counfel  of  God.     In 'treating  on  thisfolemn 
paiTage,  I  fiiall  purfue  the  following  method. 

L  Show 


§    £    R    M    G    N      XXL  281, 

I.  Show  that  it  is  of  the  greateft  importance  to 
d  people  in  general,  and  to  every  particular  perfon, 
that  minifters  be  plain  and  faithful  in  delivering  the 
truth  to  them. 

II.  That  fuch  as  are  triily  wife  will  wifii  and  de« 
fire  this  of  their  liiinifters — "  I  pray  thee  hide  it 
not  from  me," 

IIL  That  an  awful  curfe  awaits  thofe  miniftersj 
-who  are  unfaithful  in  declaring  the  counfel  of  God, 
or  who  kieep  back  the  truth — ^'  God  do  fo  to  thee, 
and  more  alfo,  if  thbu  hide  any  thing  from  me,  of 
all  the  things  that  he  faid  unto  thee." 

I.  That  it  is  of  the  greateft  importance  to  a  peo- 
ple in  general,  as  well  as  to  every  particular  per- 
fon,  that  minifters  be  plain  and  faithful  in  deliver- 
ing the  truth  to  them  ;  that  they  do  not  conceal 
the  worft  of  their  cafe  from  them. 

The  truth  of  this  propofiiion  muft  appear  evi- 
dent to  every  one,  who  duly  confidersit.  God,  in 
infinite  wifdom  and  goodnefs,  has  fecn  fit  to  reveal 
to  mankind  many  things,  which  greatly  concern 
.their  prefent  and  future  happinefs,  and  which  it 
would  have  been  impoffible  for  them  to  have 
known,  had  he  not  revealed  them.  Or  if  any 
truths  of  divine  revelation  could  have  been  knowni 
without  a  revelation ;  yet  they  could  not  certainly 
have  been  fo  clearly  and  diftinBly  known,  as  they 
may  be  now.  Every  thing,  that  God  has  revealed  in 
bis  word,  concerns  us,  and  concerns  us  in  our  eter- 
nal intereft.     "  Secret  things   belong    unto    the 

T  Lord 


«8^  S    E    R    M    O    N     XXL 

Lord  our  God,  but  thofe  things  which  are  reveal-' 
ed  belong  unto  us,  and  to  oiir  children."  "What* 
ever  God  has  feen  fit  to  reveal  miift  certainly  be 
worthy  of  our  notice  ;  if  it  had  been  of  no  impor- 
tance to  Us  to  know  it,  furely  God  would  not  have 
revealed  it ;  for  he  does  nothing  in  vain.  Can 
any  one  fuppofe,  that  God  fhould  fpeak  any  thing 
that  is  not  worthy  of  the  attention  of  his  creatures  ? 
Shall  he  call  and  fay,  "  If  any  man  have  ears  to 
hear,  let  him  hear  ?"  and  can  we  fuppofe  it  is  df 
no  confequence  whether  we  hear  or  not  ?  A  di- 
vinely infpired  ap®flle  has  affured  us,  that  "  aH 
fcripture  is  given  by  infpiration  of  God,  and  is 
profitable  for  doftrine,  for  reproof,  for  correftion, 
for  inftru6lron  in  righteoufnefs  :  That  the  man  of 
God  may  be  perfedl,  throughly  furnifhed  unto  all 
good  works."  If  fo,  then,  it  is  important  for  us  to 
Icnow  the  fcripture,  to  be  well  acquainted  with  the 
whole  will  of  God.  Befides,  there  is  fuch  a  beauty, 
fuch  a  harmony  and  connexion  in  the  whole  reveal- 
ed will  of  God,  that  no  one  can  know  any  thing 
as  he  ought  to  know,  who  does  not  know  the  whole. 
The  proper  knowledge  of  any  one  truth  of  divine 
revelation  involves  in  it  the  knowledge  of  the 
whole.  How  can  any  one  underftand  the  gofpei 
method  of  falvation,  by  the  free  grace  of  God 
through  a  Redeemer,  unlefs  he  knows  the  wretch- 
ed and  deplorable  condition  into  which  man  is 
fallen  ?  And  this  implies  the  knowledge  of  the  a- 
mazing  depravity  of  the  human  heart,  man's  utter 

avcrlion- 


SERMON       XXL  2S3 

avetfion  from  God,  his  helplefs  Hate  in  himfelfi 
his  need  of  the  power  and  grace  of  God  in  regen- 
eration, and  the  free,  rich  and  fovereign  grace  of 
God  in  the  fan6lification  and  complete  falvation 
of  faintis  in  heaven.  There  is,  therefore,  fuch  a 
connexion  of  one  truth  with  another,  that  the 
whole  gofpel  plan  or  fcheme  muft  be  unfolded  in 
order  to  our  properly  underftanding  any  part  of  it. 
And  it  has  pleafed  God  to  appoint  an  order  of 
men,  whofe  particular  work  and  office  it  fhould 
be,  to  ftudy  the  facred  fcriptures,  to  fearch  out  the 
mind  and  will  of  God,  as  it  is  'revealed  in  his  hoi/ 
word,  and  to  Unfold  the  myfteiries  of  godlinefs  to 
mankind^.  Nothing,  therefore,  is  more  evident^ 
than  that  plainncfs  and  fidelity  in  minifters  is  of 
great  importance — that  they  do  not  handle  the 
word  of  God  deceitfully — that  they  do  not  corrupt 
the  word  of  God  ;  but  as  in  fincerity,  but  as  of  God, 
in  the  fight  of  God,  they  fpeak  the  truth  in  Chriit ;» 
and  by  nianifeftation  of  the  truth,  commend  them- 
felves  to  every  man's  confcience  -in  the  fight  of 
God.  The  defign  of  the  gofpcVtminiftry  is  not 
anfwered,  if  the  preacher  be  not  pfain  and  fslith- 
ful  in  his  preaching  :  On  the  contrary,  the  fouls 
of  men  are  injuredj  the  gofpel  miniltry  is  per- 
verted, and  the  caufe  of  Satan  promoted,  by 
the  unfaithful  preacher.  Truth  is  the  great  fup- 
port  of  ChrilVs  kingdom.  Truth  affeds  the  hearts 
of  men.  It  is  the  truth  that  humbles  the  finner's 
heart,  ftrips  him  of  all  his  excufes,  lays  him  at  the 

T  2  foot 


fS^  SERMON       XXt 

foot  of  a  fovefeign  God,  and  makes  him  free  frotilf 
the  law  of  fin  and  death.     How    important  is  it, 
then,  that  the  truth  be  clearly,  plainly,  and  faith- 
fully preached  ?  So  far  as  the  truth  is  kept  out  of 
fight,  fo  far  Satan's  kingdom  andcaufeare  fupport- 
ed.    His  kingdom  is  a  kingdom  of  falfehood  ;  he 
keeps  (inners  quiet  and  fecure,  by  blinding  their 
minds,  and  fhutting  the  light  of  divine  truth  from 
their  under  ft  an  ding.     Hence  finners  are  ever  rep- 
refented  as  having  their  underftandings  darkened, 
their  eyes  clofed  at>d  fbut — as'  ignorant,  blind,  and 
"Walking  in  darknefs.  The  defign  of  the  gofpel  minif- 
try  is  to  open  blind  eyes,  to  give  light  to  them  who 
are  in  darknefs,  and  to  bring  men  to  the  knowledge 
of  the  truth.  This  can  be  done  only  by  preaching 
the  truth  clearly  and  plainly.  Nothing,  then,  can  be 
fiiore  deferable  than  to  have  the  truth  taught  in 
the  moft  plain  and  faithful  manner.     He,  who  dif- 
•guifes  the  truth,  and  keeps  back  any  part  of  the 
v;hole  counfel  of  God,  does  the  greateft  injury  to 
the  fouls  of  men.     Truth  will  come  to  light,  it  will 
one  day  appear,  and  linners  will  be  made  to  fee 
-and  feel  it.     If  we  conceal  it  from  you  now,  for* 
fear  of  offendmg  or  difpleafmg  you,  it  will  all  ap- 
pear, if  not  before,  yet  at   the  judgment  of  the 
great  day.     And  the  manifeftation  of  the  truth  theny 
will  overwhelm    the  guilty  foul  with  unutterable 
anguifli.     It  will  carry  fuch  convi61:ion  to  the  con- 
fcience,  as  forever  to  filence  all  his  excufesandall 
liis  complaints.     If  we  conceal  from  you,  or  en- 
deavor 


SERMON       XXI.  885 

dcavor  to  extenuate  the   wretchednefs   of    your 
condition  ;  if  we  pretend  that  you  are  not  fo  very 
bad,  not  fo  entirely   corrupt  and   depraved,  not 
iiich  enemies   to   God  as   fome  affert  ;  yet  the 
truth  of  your  chara6^er5  and  tbe  dreadfulnefs  of 
your  condition,  will  hereafter  appear  in  a  more 
awful  light  than  they  can  now  be  reprefentcd.     It 
i«,  therefore,  a  matter  of  the  utmoll  importance 
and  confequencc  to  you,  that  we  do  not,  in  any 
meafurc,  conceal  your  chara6ler  from  you,  that 
we  do  not  reprefent  your    condition  any    better 
than  it  is;  but  that  we  plainly   and  faithfully  tell 
you  what  you  arc,  and  what  you  have   to  expe£l* 
In  this  way,  we  may  become  the  happy  inflruments 
of  awakening,  convincing,  and  converting  you  ;  of 
turning  you  from  the  error  of  your  ways,  to  the 
vifdom  of  the  juft.     I  proceed, 

XL  To  fhow  that  fuch  as  are  truly  wife  will 
m(h  and  defire  minifters  to  preach  plainly  and 
faithfully.  They  will  adopt  the  language  of  Eli 
to  Samuel  in  the  text.  ''  What  is  the  thing  that 
the  Lord  hath  faid  unto  thee  ?  I  pray  thee  hide  it 
not  from  me." 

-  It  is  poffible  that  every  one  may  think  that  he 
defires  this  ;  but  it  is  not  poffible  tliat  it  (hould 
be  true,  that  every  one  does  defire  it.  There  is 
fomething  in  the  truth  too  painful  to  the  wicked 
hearts  of  men  to  make  them  love  it.  The  light  of 
divine  truth,  when  let  into  the  heart  of  the  finncr, 
difcovers  fuch  a  dreadful  fight,  opens  to  his  view 
4-  T  c^  ^^^'^ 


286  SERMON       XXL 

ftich  an  awful  fcene,  that  he  cannot  bear  to  be- 
hold it.  He  fhuts  his  eyes  againft  it,  he  turns  a- 
way  from  it,  and  endeavors  to  perfuade  himfclf, 
that  it  is  all  delufion,  that  it  is  only  the  imagina- 
tion of  a  difordered  mind.  That  this  is  the  truths 
I  appeal  to  Chrift,  the  faithful  and  true  witnefs. 
He  fays,  "  This  is  the  condemnation,  that  light  is 
come  into  the  world,  and  men  loved  darknefa 
rather  than  light,  becaufe  their  deeds  were  evil. 
For  every  one  that  doeth  evil  hateth  the  light, 
neither  cometh  to  the  light,  left  his  deeds  fliould 
be  reproved."  A^^d  Chrift  had  abundant  reafon. 
to  bear  fuch  a  teftimony,  not  only  becaufe  he 
knew  the  hearts  of  men,  but  becaufe  he  faw  them 
ai5t  out  this  charaQer  in  their  condu6t  towards  him. 
He  came  a  light  into  the  world  ;  he  taught  the 
truth  in  the  cleareft  and  plainefl:  nianner  ;  he  fefc 
before  finners  their  true  charafter  ;  therefore  they 
hated  him,  and  told  him  that  he  reproached  them— 
they  were  offended  at  him,  and  fought  to  kill  him. 
And  it  has  ever  been  found  to  be  the  cafe,  in  eve- 
ry age  of  the  world,  that  plain  and  faithful  preaching* 
v>'ill  give  offence  to  many.  But  this  does  by  no 
means  prove,  that  fuch  preaching  is  not  defir- 
ablc,  and  that  thofe  who  are  truly  wife  will  not 
defire  it.  It  is  defirabie,  and  thofe  who  are  truly 
wife  will  defire  it,  as  much  as  Eli  dcfired  Samuel 
to  be  plain  and  faithful  with  him,  in  telling  him 
every  thing  that  God  had  faid  concerning  him. 
This  they  will  defire^ 

I,  Becaufe 


SERMON      XXI*  287 

1.  Becaufe  they  know  that  every  thing  which, 
God  has  faid  is  true,  that  it  is  worthy  of  their  no- 
tice, and  that  it  is  important  to  them  to  attend  to. 

There  is  nothing,  which  God  has  revealed  in  his: 
v;ord,  but  what  is  true.  All  his  declarations  are. 
true — all  his  promifes  are  true — and  all  his  threat- 
enings  are  true.  It  is  impoflihle  for  God  to  lie,  or 
to  deceive.  He  does  not  need  falfehood  or  do.-^^ 
ceit  to  carry  on  his  caufe  and  fupport  his  king-^ 
dom.  He  does  not  need  to  terrify  or  frighten 
men  with  dreadful  defcriptions  and  reprcfentations 
of  what  ftiall  never  come  to  pafs  ;  but  when  he. 
tells  us  what  finful  creatures  we  are,  how  odious 
fin  is  in  his  fight,  what  it  deferves,  and  what  the 
fmner  fhall  a6lually  meet  with  if  he  continues  in 
it,  he  does  this  that  we  may  not  be  ignorant  of 
ourfelves  ;  that  we  may  not'  go  blindfold  to  def- 
truBion  ;  that  we  may  not  fay  that  he  did  not  give 
us  warning  of  our  danger-  And  fuch  as  are  tru- 
ly wife  are  fenfible  of  this  ;  they  know  that  it  is  im- 
portant that  they  become  acquainted  with  their  true 
charadler,  and  that  they  know  the  whole  truth  that 
refpeds  them.  They  arc  fenfible  that  the  truths 
of  God's  word  are  realities,  and  that  they  are  in- 
finitely worthy  of  their  notice.  They  will,  therefore, 
defireto  hear  and  know  the  mind  and  will  of  God; 
they  will  prize  his  word  above  gold  ;  yea,  above 
tiiuch  fine  gold.  They  will  be  ready  to  fay,  "  Speak, 
jLord,  for  thy  fervant  heareth  ;"  they  will  watch  the 
priefl's  lips,  and  fcek  the  law  at  his  mouth  ;  they 

T  A  ^vi^ 


£88  SERMON      XXL 

vill  fit  as  at  the  feet  of  Chrift  to  hear  him.  They 
find  that  truth  is  fweet,  and  in  itfelf  defirahle  ;  and 
;he  foul  is  fed  and  nourifhed  by  it.  "  As  new 
})orn  babes  they  defire  the  fincere  milk  of  the 
word,  that  they  niay  grow  thereby."  They,  there- 
fore, feek  for  knowledge  as  for  filver,  apd  fearch 
for  it,  as  for  hid  treafures  ;  they  delight  in  the 
word  of  God,  and  meditate  in  it  day  and  night. 
This  leads  me  to  add, 

2.  Such  as  are  wife  will  defire  minifters  to  be 
faithful,  becaufe  of  the  benefit  and  advantage 
which  they  find  from  plain  and  faithful  preaching. 

It  is  certain  that  the  great  defign  of  the  inftitu- 
tion  of  the  gofpel  miniftry  is  to  promote  the  good 
and  benefit  of  mankind,  and  the  edification  of  the 
Church,  which  is  the  body  of  Chrift.  And  the 
Riore  plain  and  faithful  minifters  are,  the  more 
good  they  will  do.  There  is  a  much  greater  prob- 
ability, that  finners  will  be  awakened,  convinced 
and  converted,  under  plain  and  faithful  preaching, 
than  under  that  which  is  more  loofe,  declamatory, 
and  indefinite.  It  is  true,  it  is  not  in  the  power 
of  the  moft  plain  and  faithful  preacher  to  fpeak  to 
the  hearts  of  men.  Paul  may  plant,  and  Apollos 
water,  but  it  is  God  who  muft  give  the  increafe.  The 
excellency  of  the  power  is  not  of  man  but  of  God. 
Yet,  as  God  ordinarilv  makes  ufe  of  fecond  caufes 
tb  effeft  his  purpofes ;  fo  there  is  a  much  greater 
probability  that  faithful  and  plain  preachers  will  be 
fuccefsfulj  than  thofe  v/ho  daub  with   untempered 

mortar. 


S    E    R    M    O    N       XXI;  289 

niortar.     Hence  the  apoftle  Paul    exhorts  Timo- 
thy to  be  faithful  from  this  confideration.     "  Take 
heed  unto  thyfelf,  and  i^nto  the  dodlrine  ;  contin- 
ue in  them  ;  For  in  doing  this  thou  fhalt  both  fave 
thyfelf  and  them  that  hear  thee."    Every  one,  there- 
fore, that  truly  defires  an  intereft   in  the  benefit^ 
and  bleflings  of  the  gofpei,  and  that  falyatio^  which 
it  contains  and  rcvcais,   will  fmcereiy  defire,  that 
^inifters    ftiould    preach     plainly    and   faithfully. 
Though    fuch  plain  and  faithful  preaching  may 
give  pain,  though   it  may  awaken  confcience  to 
condemn  them ;  yet  they  know  that  this  is  necef- 
fary  in  order  to  their  fpiritual  healing.     The  fick 
man  knows  that  it  is  neceffary  for  him  to  take  dif- 
agreeable   medicines,  in   order  to  his  recovery  ; 
and  if  he  is  wife  he  will  wiih  the  phyfician,  not  to 
confult  his  prefent  appetite,  not  to  conficlcr  what 
will  be  moft  agreeable,  but  what  will  be  the  mod 
beneficial.     So  the   wounded  man  will  defire  the 
furgeon  to  fearch  his  wound  thoroughly,  and  to 
make  proper  applications,  with  refpedto  his  com- 
plaints.    And  fo  will  the  truly  wife  do,  with  refpe6l 
to  their  fpiritual  phyfician.    They  will  wifli  the  min- 
iller  to  deal  plainly  and  faithfully  with  them  ;  not  to 
flatter    them  with  hopes  of  peace  and   fafety  in  a 
Chriftlefs  ilate  ;  not  to  fmooth   over  things,  and 
leave  them  to   perifii   in   their  fins;  but  to  make 
them  fee  the  worft  of  their  cafe,  and  tell  them  the 
whole  counfel  of  God-—'*  I  piay   thee  hide  it  not 
from  me."     But  the  real   chriftian.  in   particular, 

whofe 


29^^^  SERMON       XXI. 

whofe  heart  has  felt  the  transforming  power  and 
influence  of  divine  light  and  truth,  will  efpecially 
defire  the  moft  plain  and  faithful  preaching  of  the 
word.     He  finds,  by   his   own  happy  experience, 
that  fuch  preaching  makes  him  wifer  and  better  ; 
he  grows  up  under  it  in  knowledge  and  grace.  He 
learns  more  of  God,  fees  more  of  the  glory  of  the 
divine  nature    and    charader,  and  God   appears 
more  glorious,  amiable,  and  excellent.     He  fees 
more  of  the  perfeBion  of  the  ways  and  works  of 
God,  the  beauty,  harmony,  and  conliftency  of  hi& 
great  plan,  as  it  is    revealed  in  his  word.     And 
even  the  awful  difplays  of  God's  vindidive  juftice 
tend  to  fill  his  mind  with  the  greater  awe  and  rev- 
<rrence  of  the   divine  charafter.     In  a  word,  he 
finds  that  the  plain  and  faithful  difpenfation  of  the 
%vord  of  God,  ferves  to  awaken  him  to  a  holy  fear, 
left  he  fhould  finally    come   fhort  of  eternal  life  5 
that  it  animates  him  to  diligence   and   fidelity  ia  " 
his  chririian  courfe  ;  that   it   infpires  him  with  ar- 
dent defires  of  growth  in  grace  ;  that  it  increafes 
bis  joy  and  comfort,  and  affords  him  daily  delight 
in  the  houfe  of  his  pilgrimage.     The  more  clearly, 
plainly,  and  faithfully,  the  whole  counfel  of  God 
is  exhibited  to  view,  and  the  more  the  truths  of  his. 
word  are  opened  and  explained,    the  more  profi- 
ciency he  makes  in  the  divine  life,   and  finds,  and 
feels  that  he  is  ripening  and  preparing  for  that  hap- 
V;V  (late,  v;here   he  fliall    fee,  not  through  a  glafs 
,arkly,  but  face  to  face  ;  where  he  fhall  fee  as  he 

is 


SERMON        XXI.  29^ 

is  feen,  and  know,  even  as  alfo  be  is  known  ; 
where  all  the  mifts  of  ignorance  and  error,  which 
now  darken  the  counfel  of  God,  and  make  myfte- 
ries  in  his  word,  fliall  be  difpellcd,  and  unclouded 
light  beam  fully  and  clearly  upon  his  raviihed 
foul.  This  will  conftitute  one  important  part  of 
the  happinefe  of  heaven  ;  and  for  this  reafon,  the 
more  a  chriftian  defires  to  be  prepared  for  the 
ftate  of  the  blefled,  the  more  he  will  delire  that 
ininifters  fliould  unfold  the  great  truths  of  the 
gofpel,  and  preach  in  the  mod  plain,  faithful,  and 
edifying  manner. 


SERMON 


SERMON     XXn, 


„Hi''^if..,'  -rfir. 


fidelity  in  Preaching  Defirabic, 

I    SAMUEL,    iii.  17. 

What  is  the  thing  that  the  Lord  hath  fail  unto  thee  ? 
I  pray  thee  hide  it  not  from  me  :  God  do  fo  to  thee^ 
and  more  aljo^  if  thou  hide  any  thing  from  me^  of 
all  the  things  that  he  f did  unto  thee. 


There  can  fcarcely  be  a  greater  ble{?- 
ing  to  any  people,  than  a  wife,  prudent,  and  faith- 
ful minifter  ;  one  who  is  truly  acquainted  with  the 
•word  of  God  ;  who  knows  how  to  open  and  ex- 
plain the  facred  Scriptures,  to  reprefent  divine 
truth  in  the  cleared  and  plained  light  ;  and  who. 
is  not  afraid  or  afhamed  to  do  this.  On  the  other 
hand,  there  can  fcarcely  be  a  greater  curfe  to  ^ 
people,  than  a  teacher  or  inllru6lor  in  religion, 
who  is  ignorant,  unflcilful,  and  unfaithful.  He, 
who  is  ignorant  of  divine  truth  himfelf,  can  nevei^ 
give  light  and  knowledge  to  others.  He  may 
amufe  and  he  may  pleafe,  but  he  cannot  profit  ; 
he  will  lead  his  hearers  in  the  dark,  and  there  is 

the 


SERMON       XXlt.  293 

the  utnioft  danger  left  blacknefs  and  darkners,rof- 
fever,  be  the  portion  of  both  minifter  and  people. 
Mihiftersarefet  up  to  fhineas  lights  in  the  world; 
they  are  called  the  light  of  the  world ;  if,  therefore, 
the  light  that  is  in  them  be  darknefs,  how  great  is 
that  darknefs !  But  we  are  not  without  temptations 
to  be  unfaithful  ;  yea,  the  temptations  are  many 
and  great.  It  is  by  no  means  defirable  to  be  the 
bearer  of  evil  tidings  ;  it  is  not  pleafing  to  deliver 
things  that  will  give  offence  to  any  ;  it  would  be 
more  agreeable  to  prophefy  fmooth  things,  and  to 
fpeak  peace  and  fafety,  as-  the  falfe  prophets  did, 
and  like  them  to  gain  the  good  will  of  the  people. 
And  the  temptation  is  the  greater,  when  this  is  the 
inoft  common  and  fafhionable  way.  How  great  was 
the  temptation  to  Micaiah,  10  join  with  the  raultitude 
of  falfe  prophets,  in  encouraging  Ahab  to  go  up  to 
battle  againft  Ramoth  Gilead  ?  They  all  with  one 
voice  bid  him  go  and  profper.  He  afks  Micaiah.  Mi- 
caiah  knew  that  the  king  hated  him,  and  would  not 
be  likely  to  pay  any  regard  to  what  he  faid,  if  he 
did  not  agree  with  the  reft.  He,  therefore,  at  firft, 
bids  him  go  and  profper.  It  is  probable,  howev- 
er, that  by  the  manner  of  his  fpeaking,  Ahab  quef- 
tioned  whether  he  was  in  earneft,  and  therefore 
faid,  "  How  many  times  fhall  I  adjure  thee,  that 
thou  tell  me  nothing  but  that  which  is  true,  in  the 
name  of  the  Lord?"  Micaiah  now  feels  the  impor- 
tance of  plainly  and  faithfully  delivering  the  word 
of  God  ;  and  he   does  it,  though   he  incurs  the 

w  rath 


294  S   E    H    M    O    N       XXIL 

wrath  and  difpleafure  of  the  king.  The  prophet 
Jeremiah  was  in  a  fimilar  fituation,  and  condu6led 
in  a  fimilar  manner.  Minifters,  like  other  perfons, 
,are  not  fond  of  fpeakihg  things  that  will  give  pain 
and  offence  ;  they  do  not  love  to  provoke  the 
-wrath  and  refentmentof  men.  Samiiel  was  afraid, 
as  we  are  informed,  to  fhew  Eli  the  vifion  which 
he  had  feen,  or  to  declare  what  God  had  told  him 
concerning  him.  Not,  probably,  afraid  that  Eli 
would  be  angry  with  him,  for  this  was  inconfiftent 
with  Eli's  charaBer  as  a  good  man  ;  but  he  was 
afraid  to  grieve  and  trouble  the  good  old  man; 
He  knew  that  Eli  had  before  been  informed  of 
judgments  to  come  upon  his  houfe,  and  if  he  were 
now  forward  to  be  the  bearer  of  thefe  evil  tidings,  it 
might  look  as  though  he  hoped  to  build  his  own 
family  on  the  ruins  of  Eli's.  But  Eli  was  defirous 
of  knowing  the  worft  of  his  cafe,  aS  we  before  ob. 
ferved,  and,  therefore,  he  not  only  earneftly  err- 
treats  him  not  to  hide  it  from  him  ;  but  alfb  foU 
emnly  adjures  him,  in  God's  name,  and  on  penal- 
ty of  the  divine  difpleafure,  to  be  plain  and  faith*- 
ful  in  delivering  the  meffages  of  heaven.  "  God 
do  fo  to  thee,  and  more  alfo,  if  thou  hide  any- 
thing from  me,  of  all  the  things  that  he  faid  unto 
thee." 

You,  doubtlcfs,  remember  the  method  propofed; 
agreeably  to  which  we  have  fhown,  that  it  is  of 
the  greatefl  importance  to  a  people  in  general^ 
and  to  every  particular  perfonj  that  minifters  be 

plain 


plain  and  faithfal  in  delivering  the  truth  to  them ; 
and  that  fuch  as  are  truly  wife  will  wifli  and  de- 
lire  this  of  their  minifters.  1  now  proceed  to 
Ihow, 

III.  That  an  awful  curfe  awaits  thofe  minifters, 
who  are  unfaithful   in  delivering   the   counfcl  of 
God,  or  who  keep  back  or  conceal  the  truth  from 
their  hearers — «  God  do  fo  to  thee,  and  more  alfo, 
if  thou   hide  any  thing  from  me,  of  all  the  things 
that  he  faid  unto  thee."     As  if  he  had  faid,  "  1 
doubt  not  but  God  has  told  thee  of  awful  judg- 
ments, which  he  is  about  to  bring  upon  my  wicked 
family,  but  I  wifh  to  know  theni;  and  may  all  thp 
judgments,  great  and  dreadful  as  they  may  be,  fall 
and  light  upon  your  head,  if  you   conceal  them 
from  me."     Such  fhall  the  doom  be  of  every  one^ 
who   is   unfaithful   in  /lelivering  the  mefTages  of 
Xjod,     If  minifters   do  not  warn   finners  of  the 
wrath  of   God,  which  is  coming  upon  them,  they 
bring  upon  themfelves  that  wrath  and  curfe,  >\hich 
they    fhould    have    denounced    in    Gods    name, 
againft  thofe   who  go  on  ftiU   in   their  trefpaffes. 
This  is  agreeable  to  the  declaration  of  God  to  the 
prophet  Ezekiel.     "  Son   of  man,  1   have  made 
thee  a  watchman  unto  the  houfe  of  Ifrael;  there- 
fore hear  the  word  at  my  mouth,  and  give  them 
"Warning  from  me.     When  1  fay  unto  the  wicked, 
thou   (halt   furely  die  ;  and  ihou  giveft  him  not 
warning,  nor  fpeakeft  to  warn  the  wicked  from  his 
wicked  way  to  fave  his  life ;  the  fame  wicked  man 

ihali 


2g6  §    li    R    M    6    N      XXit. 

ihall  die  ill  his  iniquity  ;  but  hisblood  will  I  require 
at  thine  hand.  Yet  if  thou  warn  the  wicked,  and 
he  turn  not  from  his  wicltednefs,  nor  from  his 
wicked  way,  he  fhall  die  in  his  iniquity  ;  but 
thou  haft  delivered  thy  foul."  It  appears,  then, 
that  an  awful  and  aggravated  curfe  awaits  thofe^ 
Ivho  arc  unfaithful  in  delivering  the  meflages  of 
God  to  the  people,  to  whom  they  are  called  to 
miniiler.  But  in  order  to  fet  this  truth  in  the 
cleareft  point  of  light,  you  will  fufFer  me  to  ob- 
ferve, 

That  tlie  wort  of  the  miniftry  refpcO^  the  great- 
eft  of  all  public  concerns,  or  it  refpeCls  the  high- 
eft  poflible  interefts  of  mankind,  as  well  as  the 
honor  and  glory  of  God — that  love  to  men,  as  well 
as  a  regard  to  the  glory  of  God,  requites  minifters 
to  be  faithful  in  it — that  God  hasexprefsly  enjoin- 
ed fidelity  upon  them — and  that  he  has  denounced 
the  moft  awful  threatenings  againft  thofe  who  are 
unfaithful. 

Fidelity  in  evcfy  kind  of  bufirfefs  and  erhploy^ 
ment  is  required  of  every  man,  by  the  laws  of  na- 
ture, of  nations,  and  of  God.  And  he  w^ho  is  un- 
faiihfulin anv  kind  of  bufmcfs  entrufted  to  him,  i$ 
an  odious  chara6ler  ;  he  deferves  to  be  defpifed 
ty  every  good  being  in  the  univerfc.  But  the  fm  ol" 
iHifaiihf'jlnefs  increafes,  in  proportion  to  the  impor- 
tance of  the  truft  conn.raitted  to  our  charge.  He  who 
is  unfaithful  in  improving  the  goods  or  worldly  eftate 
of  another,  which  is  committed  to  his  truft,  is  juft- 

Iv 


SERMON       XXIi.  297 

\y  odious  in  all  civilized  fcciety.  He,  who  is  un- 
faithful in  preferving  the  life  and  health  of  anoihcr,- 
which  is  committed  to  his  trult,  is  ftill  more  crim- 
inal than  the  former.  But  he.  who  is  unfaithful 
to  the  fouls  of  men,  is  of  all  others  the  mod  crim- 
irial,  becaufe  ihefo  are  infinitely  more  important 
Uian  (svery  thing  elfe.  For  one  foul  is  of  more 
yaluc  than  all  the  wealth  of  the  world.  The  gofr 
pel  miniftry  is  certainly  defigned  to  promote  the 
faivation  of  fouls,  and  primarily  and  immediately 
refpefts  the  great  things  of  our  eVerlalling  peace. 
He,  therefore,  vyhb  is  unfaithful  in  the  miniRry,  is 
unfaithful  to  the  fouls  of  men.  He  does,  as  it  were, 
defraud  men,  not  of  their  daily  bread,  but  of  the 
bread  of  life.  He  keeps  from  them  that  provifion, 
which  .God  has  inade,  and  which,  as  a  faithful  Rew- 
ard, he  ought  to  give  them  to  live  upon  forever. 
He  ftarves  and  famifhes  iheir  fouls.  And  God  is 
Lereby  rob])ed  of  that  honor  and  glory,  which  is 
due  to  him,  not  only  from  the  unfaithful  minifter, 
but  from  his  people,  whom  he  ought  to  have  en- 
deavored to  lead,  by  his  preaching,  to  glorify  God, 
both  with  their  bodies  and  fpirits,  which  are  his. 
A  regard  to  the  honor  and  glory  of  God,  therefore, 
as  well  as  love  to  mankind,  ftrongly  urges  fidelity 
upon  the  preacher.  Can  it  be  fuppofcd,  that  any 
man  truly  loves  his  neighbor,  who  is  not  concerned 
for  his  happinefs,  and  who  will  not  do  any  thi^  in 
his  power  to  promote  it  ?  Mofl certainly,  that  man 
gives  a  poor  proof  of  the  kindnefs  and  goodnefs  of 

U  his 


298         S    E    R    M    O    N      XXir. 

his  heart,  who  can  fee  his  neighbor  in  the  utmoS 
danger,  and  yet  take  no  care  nor  pains  to  fave  him 
from  ruin.  Love  to  the  fouls  of  men  will  lead 
every  faithful  minifter  to  do  every  thing  in  his  pow- 
er,  10  fave  them  from  eternal  death.  He  will  not 
fhun  to  declare  unto  them  all  the  counfel  of  God, 
nor  ceafe  to  warn  them  night  and  day  ;  nor  can  he 
be  faithful  to  God,  nor  to  the  fouls  of  men,  nor 
even  to  his  own  foul,  if  he  negleBs  to  do  this-. 
For,  God  has  exprefsFy  enjoined  fidelity  upon  him'. 
The  dire8ions  to  fidelity  to  men  of  every  clafs  and 
chara6ler  are  maay,  but  to  miniflers  they  are  ftiil 
more  numerous  and  pointed.  It  may  fuffice,  how- 
ever, to  mention  a  few.  "  Take  heed,  thereforet 
unto  yourfelves,  and  to  all  the  flock  of  God,  ovep 
which  the  Holy  Ghoft  hath  made  you  overfeers^ 
to  feed  the  church  of  God,  Take  heed  to  thy- 
ftlf  and  to  thy  do6lrine.  Labor  in  word  and  dbc- 
Irine.  Study  to  fhew  thy felf  approved  unto  God,^ 
a  workman  that  necdeth  not  to  be  afhamed,  right- 
ly dividing  the  word  of  trudi.  Preach  the  word; 
be  inftant  in  feafbn  and  out  of  feafon,  reprove,  re- 
buke, exhort  with  all  long  fuffe ring  and  do£lrine." 
They  are  dire6led  "  to  cry  aloud,  and  fpare  not, 
to  lift  up  their  voices  like  a  trumpet,  to  fhew 
God's  people  their  tranfgreffions,  and  the  houfe  of 
Jfrael  their  fins ;  to  caufe  them  to  know  their  abom- 
inations; to  fpeak  God's  word  faithfully."  And  the 
forecited  paffage  from  Ezekiel  is,  if  polTible,  more 
txpre^  and  full  than   any  which  have  juft  been 

lEentioned-. 


SERMON       XXII.  209 

mentioned.     "  Son  of  man,  I   have  made   iliee   a 
%^'atchman,"  &:c. 

Here  we  fee  that  the  injimQions  to  fidelity  in 
miniflers  are  enforced  by  the  moft  awful  fandlions. 
The  blood  of  ihoft'  who  perifh,  through  their  un- 
faithfulnefs,  will  be  required  at  their  hands.  And 
if  no  one  can  bear  the  wrath  of  God  due  to  him, 
how  can  miniRers  bear  the  accumulated  weight  of 
the  fins  of  others  ?  If  God  denounces  judgments 
againll  others,  and  they  refufe  to  declare  them, 
God  will  do  fo  to  them  and  more  alfo ;  greater  and 
more  awful  curfes  fhall  light  upon  them.  St. 
Paul,  in  God's  name,  curfes  thofe  who  preach  an- 
other gofpel.  And  St.  John  fays,  in  the  conclufion 
of  the  cannon  of  Scripture, "  If  any  man  fhall  add 
unto  thefe  things,  God  (hall  add  unto  him  the  plagues 
that  are  written  in  this  book  :  And  if  any  man 
Ihall  take  away  from  the  words  of  the  book  of  this 
prophecy^  God  fliall  take  away  his  part  out  of  the 
book  of  life,  and  out  of  the  holy  city,  and  from 
the  things  which  are  written  in  this  book."  Who 
can  tell  how  many  curfes  the  unfaithful  miniller 
fhall  have  in  a  world  of  mifery,  from  thofe  who 
perifh  through  his  unfaithful nefs  !  How  will  fuch 
curfe  him  for  concealing  from  them  the  truth  of 
their  chara^er  and  fituation;  and  how  tormenting 
muft  it  be  to  hear  them  fay,  If  you  had  done  your 
duty,  and  dealt  pKdnly  and  faithfully  with  us,  wc 
might  have  efcaped  this  everlafting  torment!  How 
dreadful  then  will  be  the  condition  of  the  unfaithful 
\j  2  mir>i{ler. 


300  SERMON       XXIL 

ininifter,  who  keeps  back  the  truth  from  his  hearersf 
And  how  important  is  it,  both  to  miniHers  and  people, 
that  minifters  be  plain  and  faithful  in  their  preaching  I 
0,that  we  might  all  feel  the  importance  of  this  fubjeQ ! 

I  M  P  R  O  V  E  M  E  N  .T. 

1.  Preaching  is  a  folemn  bufinefs,  i^  is  truly  an 
important  work  ! 

I  doubt  not  but  you  are  ready  to  think,  that  it 
is  really  folemn  and  important  to  the  preacher. 
But  let  me  teil  you,  that  it  is  more  than  probable 
that  you  do  not  always  view  it  in  this  light,  that 
you  do  not  always  feel  fenfible  of  it.  .Preach- 
ing is  not  defigned  for  an  amufement ;  it  is  not 
defigned  merely  to  pa fs  away  the  Sabbath,  whicli 
bangs  heavily  upon  thofe,  who  have  not  this  to 
while  away  the  time.  But  it  is  a  divine  appoint- 
ment, and  d-efigned  for  the  fpiritual  good  and  ben- 
efit of  mankind.  It  is  one  part  of  that  plan,  which 
infinite  wifdom  has  devifed  for  the  recovery  of  a 
loft  and  ruined  world  ;  and  the  ordinary  method, 
in  and  by  which  finners  are  converted  to  God, 
and  prepared  for  heaven.  It  is,  therefore,  too 
folemn  a  bufinefs  to  be  trifled  with.  It  ought  not 
to  be  performed  by  fuch  as  take  no  care  and  pains 
to  prepare  for  it,  and  who  fay  any  thing  and  every 
thing,  as  it  comes  to  mind  in  the  moment  of  fpeak- 
irig  ;  and  whofc  fermons,  or  rather  whofe  talking 
(for  it  is  not  fit  to  be  called  a  fermon)  is  like  the 
original  chaos,  without  form  and  void,  and   dark- 

ncf? 


SERMON       XXII.  301 

nefs  is  upon  the  face  of  it.     Such  difcourfes  can- 
iiot  give  light  or  inftrudion. 

Preaching  is  alfo  too  folemn  a  bufinefs,  to  be 
performed  only  to  give  leffans  of  heathen  morali- 
ty.  The  gofpel  preacher  muft  colledl  his  fermons 
from  the  facred  fcriptures,  and  not  from  the  writ- 
ings of  Seneca,  Plato,  Confucius,  or  any  other  hu- 
man compofitions.  He  muft  unfold  the  great  myf- 
teries  of  godlinefs,  and  preach  the  truth  as  it  is  in 
Jefus.  You  muft  exped  to  hear  truths  that  are 
not  pleafing  to  the  carnal  heart.  You  muft  cxpe6l 
that  the  faithful  preacher  will  come  home  to  your 
confciences  ;  that  he  Vvill  fiiew  you  your  fins ;  that 
he  will  endeavor  to  make  you  f^el  them,  and  con- 
vince you  of  your  guilt  atid  danger.  The  minif- 
ter,  who  never  takes  pains  to  convince  Tinners  of 
their  guilty  and  miferable  condition,  can  never  be 
a  faithful  and  profitable  preacher.  He  will  never 
^ead  fmnersto  Chrift  ;  for  the  whole  need  not  a  phy- 
(ician,  but  they  that  are  fick  ;  and  they  muft  be 
fenfible  that  they  are  fick,  before  they  will  apply 
to  a  phyfician.  If  you  are  fenfible  that  preaching 
is  indeed  fuch  a  folemn  and  important  work,  you 
will  wifh  your  preacher  to  feel  it,  and  to  be  plain 
and  faithful  in  his  preaching.  You  will  wifli  him 
to  keep  back  nothing  that  is  profitable  for  you. 
You  will  wifli  him  not  to  confer  with  flefli  and 
blood,  but  to  confult  the  word  of  God,  and  to  de- 
clare Lis  melTages  plainly  and  faithfully.  Hence 
we  aie  led  to  refle6ij 

U  3  B,  That 


302  SERMON        XXII. 

2.  That  it  is  a  folemn  thing  to  hear  preaching, 
or  it  is  a  matter  of  great  importanee  how  we  hear. 
If  it  were  not  a  rnatter  ©f  importance  how  we  hear  ^ 
if  it  were  not  a  folemn  thing  to  fit  under  the  plain 
and  faithful  preaching  of  the  word,  it  would  not  be 
fuch  a  folemn  and  important  thing  to  preach. 
Much  of  the  folemnity  and  importance  of  preach- 
ing arifes  from  the  effe6l  which  it  has  upon  the 
hearers.  Therefore,  it  is  a  folemn  thing  to  hear 
preaching,  and  efpecially  to  hear  plain  and  faithful 
preaching.  It  would  not  be  a  folemn  and  impor- 
tant thing,  to  preach  to  the  walls,  or  to  preach  to 
beafts  ;  but  it  is  to  preach  to  men;  becaufe  it  will 
have  fome  great  effe6l,  either  good  or  bad. 
Hence  it  appears  to  be  important  to  hear.  It  is  a 
folemn  confideration,  that  every  fermon  you  hear 
will  haye  fome  effe61:  upon  you.  You  cannot 
hear  a  plain  and  faithful  fermon,  without  being 
made  better  or  worfe  by  it.  If  you  are  not  bene- 
fited by  it,  you  will  be  the  warfe,  you  will  be  more 
criminal,  you  will  be  more  hardened  in  fin. 

And  you  are  alfo  to  remember,  that  you  muft 
give  an  account  to  God,  for  the  improvement  of 
every  advantage  you  enjoy.  If  you  abufe  the 
means  of  grace  which  you  enjoy,  if  you  refufe  the 
calls  and  invitations  of  the  gofpel,  if  you  flight  and 
defpife  the  warnings  and  admonitions,  which  God 
fends  you  ;  you  will  find,  that  you  have  a  dreadful 
account  to  give  at  a  future  day.  Only  allow  that 
preaching  is  a  divine  appointment,  that  it  is  an  in- 

ftituted 


SERMON      XXIL  303 

ftUAited  mean  of  grace,  and  dcfigned  for  tie  good 
of  mankind ;  and  you  muft  at  once  be  convinced, 
ithat  it  is  a  matter  of  importance  that  you  attend 
upon  preaching}  that  you  donotneedlcfsly  abfcnt 
yourfelves  from  it;  that  you  come  with  a  teachable 
temper  and  difpofition  ;  that  you  be  willing  to  hear 
and  know  all  the  Lord  hath  faid;  that  you  do  not 
quarrel  and  contend  with  the  truth  ;  that  you  do 
not  fliut  your  eyes  againft  it — but  that  you  re- 
ceive it  with  faith  and  love,  lay  it  up  in  your 
hearts,  and  pra6li(e  it  in  your  lives.  If  you  can 
DOW  fit  and  hear  the  mod  plain  and  faithful  preach- 
ing, and  remain  unmoved  and  unaffe8ed  by  it;  if 
you  can  now  hear  the  moft  folemn  and  important 
truths  delivered,  and  yet  not  feel  the  weight  and 
power  of  them  ;  yet,  the  time  will  come,  when  yoii 
mud  feel  the  power  of  truth.  Truth  will  appear 
at  the  judgment  of  the  great  day,  if  it  does  not 
before.,  and  it  will  make  men  feel  then,  if  it  docs 
not  now.  Jfit  be  of  any  importance,  that  min- 
ifters  be  faithful  to  the  fouls  of  men  in  their 
preaching,  (as  1  doubt  not  but  you  think  it  is)  then 
it  muft  be  of  iriiportance  to  their  hearers,  that  they 
be  faithful  to  their  own  fouls  in  hearing.  You 
mufl  let  the  word  of  God  fink  down  into  your 
ears  and  into  your  hearts,  and  conlider  yourfelves 
^s  deeply  interelled  in  it.  You  need  to  be  ex- 
tremely  careful  not  to  determine,  that  any  thing  is 
not  true,  bccaufe  you  are  unwilling  that  it  fhould 
be  trucj  becaufe  yoti  do  not  love  it,  becaufc  it  is 

U  4  againft 


304  SERMON      XXIL 

f^^ainft  you.  It  is  not  uncommon  for  men  to  find 
fault  with  the  truth,  to  complain  of  preaching,  be- 
caufe  it  does  not  fuit  their  corrupt  hearts.  But  if 
you  would  a6l  a  wife  and  faithful  part  to  your- 
jfelves,  you  muft  be  willing  to  come  to  the  light, 
and  ht  the  light  of  divine  truth  come  home  to 
your  hearts.  You  muft  not  aQ;  like  children,  who 
cannot  bear  to  have  their  wounds  dreffed,  becaufe 
it  hurts  them  and  makes  them  fmari  ;  but  you 
mufl  be  willing  to  fuffer  pain  now,  rather  than  bear 
it  ,to  all  eternity. 

And  now  let  me  put  the  queftion  to  each  one 
in  this  affembly,  Can  you  rea4ly  and  heartily  adopt 
the  language  of  the  tGxt,  and  fay,  «'  What  is  the 
thing  that  the  Lord  bath  faid  unto  thee  ?  I  pray 
thee  hide  it  not  from  me  !"  Or,  in  other  words, 
Do  you  wifh  me  to  be  a  plain  and  faithful  preach- 
er .?  Do  you  wifh  me  to  deliver  the  whole  cdun- 
fel  of  God,  to  keep  back  nothing  of  all  that  God 
has  faid  ?  Do  you  wifh  to  be  dealt  plainly  with^ 
and  to  have  your  true  charader  fet  before  you, 
and  your  dreadful  condition  defcribed  ?  Will  you 
not  quarrel  v;ith  me  if  I  do  this  ?  Or  if  you  do 
not  quarrel  and  contend  with  me,  yet  will  you  not 
fecretly  and  in  heart  find  fault  with  the  truth  ?  You 
cannot  but  own,  that  it  is  defirable  to  have  the 
truth  preached  ;  to  have  it  preached  plainly  and 
faithfully  too.  You  cannot  but  own,  that  it  is  a 
folemn  thing  to  do  this,  both  to  me  and  to  you. 
Will  you  then  fuffer  me  to  deal  thus  plainly  and 

faithfully 


S    E    R    MO     N       XXIT.  oo;; 

faithfally  with  you  ?  I  will  not  fay,  iliat  I  have 
been  the  faithful  MiniRer,  that  I  have  in  aijy  re- 
fpeft  done  my  duty  as  I  ought — I  know  that  in 
many  things  I  offend,  and  in  all  things  come 
fhort — But  I  think  I  can  fay,  that  I  have  not 
knowingly  concealed  the  truth,  and  kept  it  back 
from  you.  I  have  meant  to  be  plain  and  faithful 
in  my  preaching  ;  and  in  doing  this  no  doubt  I 
have  difpleafed  fome.  But  fi^ll  I,  for  fear  of  this, 
negleQ  my  duty  ?  Shall  I  be  Icfs  plain  and  faith- 
ful, for  fear  of  giving  you  uncafinefs  ?  This  would 
be  unkind  to  you,  ofFenfive  to  God,  and  injurious 
to  my  own  foul,  as  well  as  yours.  Rather  let  me 
be,  if  poflible,  more  plain,  more  clear  and  full  in 
reprefenting  the  mifcry  and  danger  of  a  n^irnrai 
flate  and  condition.  And  let  me  cntrcai  thofe  of 
you,  who  are  fenfible  of  this  deplorable  fit  nation  of 
finliers,  that  yoi|  would  beg  of  God  to  make  me 
more  faithful  jn  preaching  his  word,  and  deliver- 
ing his  meffages  to  the  people.  SufiPcr  me  further 
to  afk  you,  Whether  you  have  been  faithful  in 
hearing  the  word  of  God  ?  Have  you  attended  to 
the  preaching  of  it,  as  you  ought  to  do  ?  Have 
you  applied  divine  truths  to  your  hearts  ?  Have 
you  carefully  fought  for  inftru6lion  ?  Have  you 
given  truth  a  friendly  reception,  and  fed  upon  it 
for  your  fpiritual  nourifhment  ?  Certainly  this  has 
not  been  the  cafe  with  all  of  you.  If  it  had  been, 
there  would  have  been  more  real  religion,  more 
true,  vital  piety  than  is  found  among  us.     Where 

is 


3P6  SERMON     XXII. 

xs  the  appearance  of  your  profiting  by  my  miniC- 
try  ?  Is  the  fault  in  me  alone  ?  Is  it  not  in  any  part 
in  vou  ?  Let  us  each  one  alk  his  own  heart,  Is  not 
the  fault  in  roe  ?  It  will  not  be  long,  that  I  ihall 
have  an  opportunity  to  preach,  or  you  to  hear, 
Jt  will  not  be  long,  before  we  muft  all  appear  be- 
fore  our  Judge,  to  give  an  account  how  we  have 
preached  and  heard.  It  will,  my  hearers,  be  a  fol- 
emn  day,  when  we  fliall  meet  before  the  bar  of 
God — when  this  day,  which  we  now  enjoy,  and 
this  hour  in  the  houfe  of  God,  will  come  into 
view — when  this  fermon  will  come  to  light,  and  it 
will  be  certainly  known,  whether  I  have  been 
plain  and  faithful  in  preaching  it,  ^nd  whether  you 
have  been  faithful  in  hearing  it.  For  all  thef^ 
things  God  will  bring  us  into  judgment.  In  the 
view  of  this  awful  day,  and  of  this  folemn  account, 
let  me  call  upon  you  today  to  hear  the  voice  of 
God,  and  not  harden  your  hearts  agajnft  his  calls. 
Let  me  call  upon  you  now  to  repent,  and  believe 
in  the  Lord  Jefus  Chrift  with  all  your  hearts.  Let 
rne  tell  you,  that  now  is  the  accepted  time,  and 
now  is  the  day  of  falvation  ;  that  if  you  will  not 
accept  of  his  offered  grace  today,  you  may  juftly 
be  denied  any  lot  or  portion  in  it  tomorrow.  For 
he  that  being  often  reproved,  hardeneth  his  neck, 
fiiall  fuddenly  be  delUoyed,  and  that  without 
femedy. 


SERMON 


SERMON      XXIil. 


•Truth  Painful  to  a  Wicked  Heart. 

ACTS,    ii.  37. 

Now  when  they  heard  this^thty  were  pricked  in  their 
hearty  and /aid  unto  Peter^  and  to  the  rejl  oj  the 
apojlles.  Men  and  brethren^  whatJJiall  we  da  ? 

1  HE  event  here  referred  to  i^  ihis. 
The  djfciplcs  of  Chrift,  agreeable  10  the  diredlion 
of  their  Divine  Maftef,  given  when  he  was  taken 
up  from  them,  were  waiting  at  Jerufalcm  for  the 
defcerit  of  the  Holy  Ghoft,  which  was,  in  a  finoii- 
lar  apd  miraculous  manner,  flied  down,  lo  furniili 
them  for  the  work,  which  Chrift  had  alfigncd  them. 
On  the  day  of  Pentecoft,  a  feaft  day,  when  there  was 
a  large  and  unufual  coliedion  of  people,  from  all 
parts  of  the  country,  and  alfo  a  great  number  of 
profelytes  from  many  other  nations,  and  when  al( 
thefe,  with  the  difciplcs,  were  coile6lcd  in  one 
place,  the  promifed  communication  was  granted, 
in  the  appearance  of  cloven  tongues  as  of  fire, 
which  fat  upon  each  of  them,  and  they  were  filled 

vvitU 


308        SERMON       XXIII. 

with  the  Holy  Ghoft;  ;  and  began  to   fpeak  with 
other  tongues,  as  the  Spirit  gave  them  utterance. 
So  that  thofe,  of  every   nation,  who  were  prefent, 
heard  them,  each  one  in  his  tongue  or  language. 
This  diverfity  of  languages,  fpoken  by  them,  ap* 
peared  to  fome  to  be  only  a  confufion  of  noife, 
and  they  imputed  it  to  the  difciples  being  drunk- 
en.    Upon  this  impious  fuggeftion,   Peter  arofe, 
and  the  other  difciples  arifing  to  fupport  him,  he 
addreffed  the  multitude,  in  a  moft  ferious,  folemn, 
and  afFeding  manner ;  aiTuring  them  that  the  afton- 
hliing  fcene,  to  which  they  were  witnefles,  was  not 
the  efFeO:  of  intemperance,  but  the  fulfilment  of  an 
ancient  prophecy  of  Joel,  which  was  to  be  accom- 
plifhed  in  the  latter  days.     He  then  proceeds  to 
preach  Jefus,  and  his  refurre6ion  from  the  dead  ; 
and  to  affure  them,  that  what  they  now  faw  and 
heard  was  indeed  the   work  of  Ghrift,  the  gift  of 
that  Holy  Spirit,  which  Chrift  had  received  from 
God,  and  which,  in  this  truly  miraculous  manner, 
he  had  fhed  upon  them.     And  that  this  was  a  full 
and  convincing  demonftration,  that  God  had  made 
that  fame  Jefus,  whom  they   had   crucified,  both 
Lord  and  Chrift.     The  effe^  of  this  difcourfe  of 
peter,  in  addition   to  what  they   had  before  ken 
and  heard,  is  mentioned  in  the   text,  and  in   the 
following   verfes.     "  Now  when  they  heard  this, 
they  were  pricked  in  their  heart,  and  faid  unto  Pe- 
ter, and  to  the  reft  of  the  apoftles.  Men  and  breth- 
ren, what  Ihall  we  do  ?  Then    Peter   faid   unto 

them. 


SERMON     XXIII.  309 

them.  Repent,  and  be  baptized,  every  one  of  you, 
for  the  remiffion  of  fins,  and  ye  (hall  receive  the. 
gift  of  the  Holy  Ghoft.  For  the  promife  is  unto- 
you,  and  to  your  children,  and  to  all  that  arc  afar 
off,  even  as  many  as  the  Lord  our  God  fhali  call.. 
And  with  many  other  words  did  he  teftify,  and  ex- 
hort, faying.  Save  yourfelves  from  this  untpward 
generation.  Then  they  that  gladly  received  his 
word,  were  baptized  ;  and,  the  fame  day,  there 
were  added  unto  them  about  three  thoufand  fouls." 
In  thefe  verfes  we  have  the  happy  effeft  of  the 
outpouring  of  the  Divine  Spirit  upon  the  hearers, 
as  before  we  had  upon  the  preachers  of  the  gofpel. 
«  We  have  here,  as  one  obferves,  the  firft  fruits  of 
that  large  harvcd  of  fouls,  which,  by  the  gofpel, 
were  gathered  in  to  Jefus  Chrift.  Come  and  fee, 
in  thefe  verfes,  the  exalted  Redeemer,  riding  forth 
in  thefe  chariots  of  falvation,  conquering  and  to 
conquer."  But  what  we  propofe  more  particularly 
to  attend  to,  in  this  difcourfe,  is  this  fentencc, 
V.Xhey  were  pricked  in  their  heart."  That  is,  their 
cdnfciences  were  awakened  to  a  fenfc  of  their  fin 
and  guilt.  They  faw  themfelves  condemned,  and 
in  danger  of  everlalling  mifery.  They  felt  an  in- 
ward pain  and  diftrcf^,  as  poignant  as  if  a  fword 
had  pierced  them  to  the  heart.  When  divine 
truth  comes  home  to  the  confcience,  and  men  are 
made  to  feel  the  power  and  efficacy  of  it,  they 
rt^uft  be  pricked  and  pained  in  the  heart,  unlefs, 
at  the  fame  time,  the  heart   is  reconciled   to  the 

truth, 


gio         S    E    R    M    O    N       XXIII. 

truth,  and  bowed  in  humble  fubmiffion  to'  it 
Hence  the  words  will  naturally  faggeft  to  us  this 
important  and  afFefting  obfervation  : 

That  divine  truth  is  painful  to  a  corrupt  and 
wicked  heart ;  and  the  more  the  truth  is  realized 
by  fuch  a  heart,  the  more  uheafy  will  it  be. 

I  fliall  now  endeavor, 

I.  To  illuftrate  and  confirm  the  truth  of  this 
obfervation,  or  fhew,  that  divine  truth  is  painful  to 
a  corrupt  and  wicked  heart. 

II.  Endeavor  to  fhew  why  it  is  fo. 

I.  I  fhall  attempt  to  eflablifii  the  truth  of  the 
obfervation,  and  fhew  that  divine  truth  is  painful 
to  a  corrupt  and  wicked  heart ;  and  that  the  more 
the  truth  is  realized  by  fuch  a  heart,  the  more  un- 
eafy  it  will  be. 

''  Here  it  will  be  neceffary,  firftof  all,  to  remark, 
that  when  we  fay,  that  divine  truth  is  painful  to  a 
wicked  heart,  we  do  not  mean  that  every  wicked 
heart  is  always  pained  at  reading,  or  hearing,  or 
meditating  on  divine  truth  :  We  do  not  mean, 
that  divine  truth  can  never  be  reprefented,  with- 
out giving  pain  and  unealinefs  to  the  corrupt  and 
wicked  heart.  For  experience  proves  the  con- 
trary. Probably,  the  experience  of  every  one 
prefent  has  proved  the  contrary.  Nor  is  it  meant, 
that  no  one  truth  can  be  delivered,  without  giving 
pain  to  the  wicked  heart.  Experience  proves, 
that  wicked  men,  in  general,  are  not  pained  with 
divine  truth.     They  can,- for  the  maft  part,  read 

and 


SERMON       XXllI.        311 

and  hear  the  moft  plain,  important,  and  fundamen- 
tal truths  of  the  Bible,  without  feeling  any  great  un- 
eafinefs,  any  confiderable  pain, anxiety,  or  diftrefs. 
The  reafon  of  this  is,  The  truth  is  not  feen,  re- 
alized, or  felt,  by  fuch  perfons.  It  is  not  appre- 
hended in  its  rea!ity  and  importance.  By  far  the 
greater  part  of  wicked  men  are  in  a  kind  of  ftupid 
and  unfeeling  ftate,  with  refpe6l  to  divine  and  e- 
ternal  truth.  They  have  eyes,  but  they  fee  not 
the  light  of  truth,  which  fhines  around  them. 
They  have  ears,  but  they  hear  not  the  voice  of 
Godj  fpeaking  to  them  in  his  word.  Hearts  have 
they,  but  they  underftandnotdivine  things.  Inthem 
is  fulfilled  the  faying  of  St.  John  :  "  The  light  fhin- 
ethin  darknefs,  and  the  darknefs  comprchcndeth  it 
not."  This  is  the  reafon  of  the  quietude  and  fecurity 
of  a  wicked  world.  This  is  the  reafon  why  wicked 
men  cry,  Peace,  peace,  to  themfelves,  while  God 
faith,  "  There  is  no  peace  to  the  wicked."  But  not- 
withftanding  this,  it  may  be  true,  that  divine  truth 
is  painful  to  a  corrupt  and  wicked  heart.  When 
the  truth  is  apprehended,  realized,  and  felt,  by  the 
corrupt  and  wicked  heart,  it  undoubtedly  is  fo. 
And  the  more  the  truth  is  realized  and  felt  by  the 
wicked  heart,  the  greater  will  its  pain  and  uneafi- 
nefs  be.  When  the  great  and  important  truths  of 
God's  word  come  home  to  the  confciences  of  wick- 
ed men,  and  they  fee  them  in  their  reality  and  im- 
portance, when  they  feel  the  weight  of  truth,  it  i$ 
a  burthen  too  heavy  fur  them  lo  bear.     They  arc 

then 


312         S    t    R    M    O    N       XXIli. 

then  pained  and  pricked  in  the  heart  ;  and,  with, 
thofe  in  our  text,  cry  out.  What  ihali  we  do  ?  It 
is  the  truth  of  Cod's  word,  applied  to  the  heart, 
tba.t  awakens  and  alarq^is  the  guilty  finner;  that  filUv 
hiff\yjWii  the  mod  painful  apprehenuons,  and  gives 
him"no  true  peace  or  reft,  until  he  can  either  Ihut 
out  the  light  of  truth  from  his  heart,  and  return  to 
his  former  ignorance  and  blindnefs,  or  his  heart 
be  renewed  and  changed,  and  he  become  cor- 
dially reconciled  to  the  truth,  and .  receive  it  in, 
the  love  of  it.  That  divine  truth  is  painful  to  a 
corrupt  heart,  and  that  the  more  fuch  a  heart  reaU 
izes  and  feels  it,  the  greater  itspainand  uneafinefs 
•will  be,  is  clearly  evident,  from  fcripture  declara- 
tion, and  from  hiftory.  Chrift  fays^  "  Everyone 
that  doth  evil  hatelh  the  light,"  i.  e.  the  light  of  di- 
vine truth,  "  neither  cometh  to  the  light,  left  his 
deeds  fhould  be  reproved."  What  light  is  to  the  nat- 
ural world,  or  to  the  bodily  eye,  that  truth  is  to  the 
moral  world,  or  to  the  eye  of  the  underftanding. 
Truth  difcovers  things  to  the  underftanding,  as 
they  really  are,  and  opens  to  the  view  of  the  finner 
fuch  a  fcene  as  gives  him  pain  and  uneafinefs. 
His  deeds  are  reproved.  He  is  convinced  of  fin. 
He  is  condemned  by  his  own  confcience,  and  he 
fmds  that  he  is  condemned  by  that  God,  who  is 
greater  than  his  heart,  and  knoweth  all  things. 
Hence,  he  is  oppofed  to  the  light  of  truth,  and  en- 
deavors to  keep  it  out  of  fight.  That  this  is  in- 
deed the  cafca  ^s  confirmed  by  the  whole  tenor  of 

fcripture 


S    E    R    M    O    N      XXlll.  31^ 

fcripture  hiftpry.  Any  one,  who  reads  the  Bibl^ 
with  attention,  will  find,  that  a  wicked  world  has 
ever  been  oppofed  to  divine  truth,  and  in  proportion 
as  wicked  men  havQ  feen,  realized,  and  felt  the  truih, 
*  have  they  been  pained  and  diTgufled  by  it.  ^Vl^^^ 
Jiy  have  at  leaft  afFedted  to  tjeat  the  great  and  im-" 
portant  truths  of  God  s  v;ord  with  fcorn  and  con- 
tempt. They  have  made  a  jefl  of  Cicred  things. 
But  there  is  at  lea(t  reafon  to  believe,  that  the  srcat 
canfe  of  this  is,  finding  and  feelinig  that  the  grtiac 
truths  of  God's  word,  if  they  he  indeed  truths, 
arc  too  painful  for  iheiii  to  bear.  Hence  iLlv 
wifh  to  make  tbemfelves  believe  that  they  are  not 
truths.  It  is  certain,  from  their  own  declaration, 
that  fome  of  the  greateft  infidels  were,  antecedent 
to  their  infidelity,  in  fome  fenle  believers  in  di-^ 
vine  Revelation,  and  had  been  awakened,  alarm- 
ed, and  pained  with  the  great  truths  of  revealed  xcr 
Jigion.  And  is  it  not  probable,  that  they  flew  to 
infidelity,  in  order  to  avoid  the  pain,  which  they 
felt  from  the  truth,  and  which  they  knew  not  how 
to  bear  ?  But  however  thivS  may  be,  U  is  clearly 
evident,  that  truth  has  been  painfjl  to  many  a 
wicked  heart.  If  we  look  into  the  word  of  God, 
'We  fhall  find  this  to  be  the  cafe,  in  many  particu- 
lar inftances.  In  a  variety  of  cafes,  wk'<ed  men 
have  difcovered  their  pain  and  uneaiincls  wiih  di- 
vine truth,  by  their  pafFionate,  angry  and  maliciou.^ 
condu6lj  towards  thofe  who  fet  divine  truth  bcfcrc 
them.     Ahab  bated  Elijah,  becaufa  he  was  fa;th- 

X  ful 


314         S    E    R    M    O    N      XXIII. 

ful  in  fetting  divine  truth  before  him.     He  called^ 
him  his  enemy,  and  treated  him  as  his  enemy.    He 
fought  to  put  him  to  death.     And  the  only  reafonr 
was,  he  could  not  bear  the  truth,  which  Elijah  de- 
livered to  him.     It  pained  and  difgufted  his  wick- 
ed heart.     Elijah  condemned  his  wicked  conduft; 
So    the   fame    Ahab  faid  of   Micaiah,  a    faithful 
prophet,  "  I  hate  him,  for  he  doth  not  prophecy 
good  concerning  me.  but  evil.'*     h  is  faid  of  the 
jews,  as  a  people,  in  the  days  of  the  prophets  or 
feers,  that  "  they  faid  unto  the  feers.  See  not,  and 
to  the  prophets,  Prophefy  not ;  prophefy  not  unto 
us   right  things,    prophefy  unto  us  fmooth  things, 
prophefy    deceits."     They    could   not  bear  right 
things,  that  is,  the   truth.     They  wanted  fmooth 
things;  things  which  would  give  no  pain  or  unea- 
fmefs  to  their  wicked  heart  ;  which  would  not  dif- 
turb    them  in  their    finful    flumbers.       And    the 
prophets,  in  general,  complied  with  their  Vv'ifhes* 
And   God  fays,  that   they  prophefied  lies  in  his 
name.     If  we  look   to  the  New  Teftament,   the 
truth  of  our  obfervation,  that  divine  truth  is  pain- 
ful to  the  corrupt  heart,  and  that  the  more  clearly 
it  isfeen,  the  more  ofFenfive  it  is,  will  appear  with 
additional   evidence.       When    John    the    Baptift 
preached   the   truth  before  Herod,  it  exafperated 
and  provoked  him  fo  much,  that  he  took  him,  and 
ihut  him  up  in  prifon,  and  finally  put  him  to  death. 
But  nothing  ever  gave  fo  much  pain  and  uneafincfsto 
the  wicked  heart;  asthe  plain  and  faithful  preachingof 

Chriftc 


&    £    R    M    d    N      XXIII.        ^i^ 

Chrift.  No  man  ever  taught  the  way  of  hfc  fo 
tlearly  as  he  did.  Never  man  fpake  the  trutli 
like  this  man.  He  fpake  as  one  who  had  authori- 
ty. His  words  took  hold  of  the  heart  and  con- 
fciences  of  wicked  men,  and  they  fo  far  faw  and 
felt  the  truth,  as  to  find  that  it  evidently  condemn- 
ed them.  They  confidertd  themlelves  as  re- 
proached by  him.  Hence  they  were  exceeding- 
ly enraged  and  provoked.  They  faid  all  manner 
of  evil  concerning  him.  They  treated  him  with 
every  kind  of  indignity,  infult^  and  abufe,  and  at 
laft  put  him  to  the  mod  ignominious  and  painful 
death.  And  all  this  they  did,  becaufe  he  told 
them  the  truth,  becaufe  he  was  plain  and  faithful  in 
fetting  the  truth  before  them.  And  the  fame  was 
the  eaufe  of  the  perfecutions  and  fufferings  of  the 
apoftles.  It  was  their  plainnefs  and  fidelity,  in 
preaching  the  truth,  which  pained  the  hearts,  and 
provoked  the  refentments,  of  wicked  men.  A 
mod  affe^Ving  inftance  of  this  kind  we  have  record- 
ed in  the  viiih  chapter  of  the  A8s,  where  we  find 
Stephen  prsachinga  moft  folemn  and  affcBin;;;  ler- 
mon,  delivering  the  moft  folemn  and  weighty  truths, 
in  the  moft  engaging  manner.  We  are  told  the 
efFe6t  it  had.  "  When  they  heard  thefe  things, 
they  were  cut  to  the  heart,  and  gnafhed  on  him 
with  their  teeth.  They  cried  out  with  a  loud 
voice,  and  flopped  their  ears,  and  ran  upon  him 
with  one  accord,  and  cafthim  out  of  the  city,  and 
ftoned  him  to  death."  But  divine  truth  does  not 
X  2  always 


3i5        SERMON       XXrili; 

always  have  this  efFeft  upon  the  hearts  of  wickcrf 
men,  who  are  pained  by  it.  It  does  not  always^ 
c^cafperate  and  provoke  fo  highly.  It  does  not  al- 
Avays  awaken  the  wrath  and  indignation  of  thofe, 
-who  feel  the  power  of  i^.  It  fometimes  carries 
fach  conviftion  to  the  confcience,  as  that  finners 
cannot  but  know  atid  feel  that  it  is  indeed  the 
truth  ;  and  then,  inftead  of  being  fo  highly  exaf- 
perated,  they  are  greatly  diftreffed  and  concerned^ 
and,  like  thofe  in  the  text,  they  cry  out,  What 
lliall  we  do  ?  h\  this  way,  God  is  pleafed,  not  on- 
ly to  difcover  what  is  truth,  with  jTefpe^l  to  himfelfj^ 
and  what  is  the  truth  with  refpe6l  to  them,  but,  many 
times,  he  is  pleafed  to  overcome  the  oppofition  of 
their  heart,  by  renewing  and  changing  it,  and 
bringing  them  to  receive  and  embrace  the  truth  in 
the  love  of  it.     We  proceed,: 

II.  To  fhew  why  it  is  that  divine  truth  is  painful 
to  a  corrupt  and  wicked  heart,  and  why  the  more* 
clearly  the  truth  is  feen  and  felt,  by  fuch  a  heart, 
the  more  uneafy  it  is.  We  have  endeavored  to- 
make  it  evident,  that  this  is  the  cafe  ;  and  thatitis; 
indeed  {b  will  farther  appear  from  confidering  the 
reafon  of  it.     Here,  then,  we  fay, 

1.  Divine  truth  is  dire^ly  oppofed  to  all  Hfk. 
Hence  it  miift  give  pain  and  uneafinefs  to  a  cor-^ji 
rupt  and  wicked  heart.  It  is  abfolutely  irapoffi- 
ble,  that  a' heart,  under  tke  power  and  dominion 
of  fin,  and  in  love  with  it,  as  every  corrupt  and 
wicked  heart  is,  fhould  ever  love  and  approve  div' 

vine 


S    E    R    M    O    N       XXIIL         317 

wine  truth.  On  the  contrary,  the  heart  that  loves 
fin  muft  be  oppofed  to  the  truth.  For  the  truth 
condemns  fin.  Hence,  Chrift  fays,  '«  Every  one 
that  doth  evil  hateth  the  light,  jieither  cometh  to 
$he  light,  left  his  deeds  fhould  be  reproved."  And 
hence,  alfo,  he  faid,  "  And  this  is  the  condemna- 
tion, that  light  is  come  into  the  -world,  but  men 
have  loved  darknefs,  rather  than  light  ;  becaufe 
their  deeds  are  evil."  Men  do  not  always  feel  tlic 
oppofition  of  their  heart  to  the  light  of  truth,  be- 
caufe they  do  not  always  fee  the  light  of  truth. 
The  light  (hineth  in  darknefs,  and  the  darknefs 
comprehendeth  it  not.  When  the  truth  is  really 
apprehended,  kcn^  and  felt,  it  will  then  be  feen 
that  it  is  oppofed  to  all  fin,  and  fo  oppofed  to  the 
feelings  of  a  corrupt  heart. 

2.  Divine  truth  is  painful  to  a  corrupt  and  wick^ 
ed  heart,  becaufe,  as  it  condemns  fuch  a  heart,  it 
ihews  the  (inner,  that  he  is  expofed  to  the  wrath 
and  curfe  of  God,  Truth,  when  it  is  feen,  realiz- 
ed, and  k\l  to  be  truth,  by  a  corrupt  and  wicked 
heart,  (hews  the  finner  what  a  being  God  is  ;  how 
much  he  is  oppofed  to  all  fm  ;  how  plainly  and  aw» 
fully  he  condemns  him.  Truth,  at  the  fame  time, 
fljews  him,  that  he  is  a  finner.  It  (hews  him  the 
plague  of  his  own  heart.  It  difcovers  to  him,  not 
only  that  he  is  a  finner,  but  that  he  is  wholly  un- 
der the  power  and  dominion  of  fin.  Truth  teaches 
him,  that  he  has  a  carnal  heart,  enmity  againft  God, 
pot  fubieSl  to    his  law,  neither  indeed  can  be, 

X  3  vhilc 


348  SERMON       XXIIL 

while  it  remains  carnal.  Divine  truth  difcovers  to 
him,  the  nature,  extent,  and  fpiritaalityjof  the  law 
pf  God  ;  that  it  reaches  the  heart,  and  all  the  fecret 
and  hidden  fprings  and  inclinations  of  it.  Truth, 
at  the  fame  time,  arraigns  the  finner,  before  the 
bar  of  confcience,  a  tribunal  ereQed  by  the  Deity 
;n  every  human  breaft,  and  there  accufes  hinri  of 
ten  thoufand  crimes  ;  proves  him  to  be  verily  and 
greatly  guilty  ;  and,  at  the  fame  time,  ftrips  hini 
of  all  his  excuTes,  leaves  him  felf  condemned,  aP'^ 
i]>ew$  him  tliat  the  wrath  of  an  angry  and  omnipo- 
tent God  abideth  on  him,  while  he  continues  in  an 
impenitent  and  unrenewed  ftate.  In  proportion  a$ 
divine  truth  is  realised  and  felt  by  the  finner,  thefc 
things  are  felt  to  be  true,  and  thefe  truths  mud  be 
painful  to  the  heart.  It  is  impoflibld  that  the  heart 
ihould  fee  and  realize  its  own  chara£ler,  and  know 
itfelf  to  be  in  a  ftate  of  condemnation,  under  the 
wrath  and  curfe  of  God,  and  yet  not  be  pained 
and  uneafy.  When  the  truth  comes  home  to  the 
confcience,  and  the  finner  feels  it,  he  muft  and 
will  be  pricked,  and  pained  in  the  heart  ;  he  muft 
be  in  great  diftrefs.  No  finner  can  be  quiet  and 
eafy,  while  he  feels  himfelf  condemned,  while  he 
fees  and  knows,  that  he  is  under  the  curfe  of  a 
broken  law,  and  that  he  is  liable  every  moment  to 
drop  into  endlefs  mifery.  And  divine  truth,  real- 
ized and  felt  by  the  finner,  will  convince  him,  that 
this  is  his  fituation,  and  this  will  be  painful  to  him. 
Thefe  truths  are  all  oppofed  to  the  feelings  of  a 

wicked 


SERMON       XXIII.         3ig 

owicked  heart.  The  unrenewed  heart,  in  view  of 
thefe  truths,  is  difpofed  to  quarrel  and  contend 
with  God,  and  to  fay,  that  the  way  of  the  Lord  is 
not  equal.  The  (inner  quarrels  and  contends 
with  the  law  and  government  of  God,  and  TincJs 
no  peace.     I  add, 

3.   Divine  truth  is  painful    to   a    corrupt    and 
wicked  heart,  becaufe  it  tends  to  exalt  and  magni- 
fy God,  and  to  humble  and  abafe  the  finner  very 
deeply.     Truth  evinces  and   illuflrates  the  moral 
j*e6litude  and  unlimited  glory  of  God,  the  re8i- 
4ude  of  his  government  and  law,  the  grandeur  of 
his  wojks,  the  rupiemacy  and  abfoiute  ibvereignty 
in  which  he  moves  at  the  head  of  the  whole  moral 
fyftem,  the  irrefiftiblenefs  of  his  power,  and  the  in- 
finite obligaiions  ^11  creatures  are  under  to  obey 
and  honor  him,  with  all  the  heart,      it,   therefore, 
exhibits  him,  to  all  creatures,  and  even  to  the  con- 
icicnce  of  the  finner,  as  an  infinitely  glorious  be- 
jfig.     Truth,  with  equal   force  of  dcmondxation, 
fhews  the  finner  how  hateful,  vile,  and  guilty  he  {a 
before  God,  ihows  him  his  dependence,  his  ac- 
countabienefs,  and  his  incapability  of  efcaping  out 
of  the  handsofthc  holy  God,  who  is  afovereign^God, 
who  has  a  right  to  do  as  he  will  with  his  own,  and 
who  will  fave  or  deftroy  juft  as  he  pleafes.    Truth, 
therefore,  infinitely  honors   the  Being,   whom  (he 
finner  oppoles  mod;  and  finks  low,  even  into  the 
depths  of  dependence,  loathfomencfs  and  danger, 

X  4  the 


320         S    E    R    M    O    N       XXIH. 

the  being  whom  be  loyes  moft,  hirafelf.  This  H 
perfe81y  galling  to  his  pride,  and  painful  to  his 
heart,  O  how  painful  !  It  is  too  painful  to 
be  borne. 

1  obferve,  once  more^ 

4.  Divine  truth  is  painful  to  3  corrupt  and  wick- 
ed heart,  becaufe  it  cuts  off  all  ground  of  hope,  on 
the  ground  on  which  the  finner  at  prefent  ftands. 
Though  it  is  a  great  and  irpportant  truth,  a  faith- 
ful faying,  and  worthy   of  all  acceptatiot;,  that  |e- 
fus  Chrift  came  into  the  world  to  fave  imners ; 
yet,  this  gives  no  juft  groiind  of  hope  to  the  (in- 
ner, whofe  heart  is  under  the  power  and  domin- 
ion of  fin,  unrenewed    and   unran61ified.     He  i$ 
ilill  in  the  gall  of  bitternefs  and  bond  of  iniquity. 
He  is  not  in  a  better  ftate,   becaufe  a  Savior  i§ 
provided,  fo  long  as  he  continues  to  defpife  the 
\Savi0r5  and  reje6l  his  offered  grace.  H^  is,  indeed, 
the  more  aggravatedly  guilty  ;  his   condemnation 
the  more  jull  ;  and  his  mifery  will   be  the  more 
intolerable,  if  he  continue    in  his  prefent  ftate. 
Truth,  therefore,  gives  the  impenitent  finner   no 
kind  of  encouragement  to  hope,  that  he  fliall  ef- 
cape  the  wrath  and  curfe  of  God,  while  be  con- 
tinues in  his  prefent  ftate.     On  the  contrary,  it 
cuts  off  all  hope  of  fafety,  and  leaves  him  wholly  ifi 
the  hand  of  a  fovereign  God,  who  can  do  witb 
him  as  he  pleafcs,  and  who  has  mercy,  on  whom  he 
will  have  mercy,  and  whom  he  will  he  hardeneth. 
Divine  truth,  therefore,  muft  be  paihful  to  the 

wicked 


SERMON       XXrir.         32J 

wickecj  he^rt  j  and  the  only  reafon  why  all  wick, 
ed  men  are  not  pained  in  the  heait  with  the 
truth,  muft  be,  either  becaufe  they  do  not  br- 
Jieve  the  truth,  or  becaufe  they  do  not  fee  aucj 
fe^l  ho 


SERMON 


S   E   R    M'  O    N     XXIV. 


'T.T  r: 


Truth  Painful  to  a  Wicked  HearL 

ACTS,    ii.  37. 

:Now  when  they  heard  thisy  they  were  pricked  in  their 
hearty  mid  f aid  unto  Peter,  and  to  the  rejl  of  tht 
apojlles^  Men  and  brethren^  whatJJiall  we  do  ? 

Solomon  fays,  «The  fplrit  of  a  man 
will   faftain  his  infirmity  ;  but  a   wounded   fpirit, 
•who  can   bear  ?"  )^^   which  he  undoubtedly  in- 
tends, that  man  can,   by  the  ftrength   of  merely 
animal  fpirits,  fortitude,  and   refolution,   bear  the 
infirmities  or  burdens  of  this  life  ;  but  when  the 
heart  is  wounded,  when   the   foul  is  pierced  with 
the  arrows  of  deep   convii^ion,  and   divine  truth 
comes  home  to  the  heart,  this  would  be   intolera- 
ble, was  there  no  relief  to  be  had.     There  is  noth- 
ing wounds  and  pains 'the  heart,  like   divine  truth. 
Nothing  gives  fo  much  uneafinefs  and  dillrefs  to 
a  heart  unreconciled  to  God,  as  plain,  important 
truth,  feen,  realized,  and  felt,  by  the  wicked  hearto 
The  power  of  truth  is  great,  and  it  will  finally  pre- 
vail, 


SERMON       XXIV.         323 

•vail,  to  the  joy  and  comfort  of  all  the  fri?nds  of 
God,  and  to  the  coijfulion  and  mifcry  of  all  hi^ 
enennies.  Truth  is  the  great  weapon,  vhich  God 
makes  ufe  of,  in  the  hand  of  the  Hglj'  Spirit,  to 
Aipport  and  eftablilh  his  throne  and  government, 
and  to  confound,  difappoint,  and  fubdue  bis  ene- 
mies. His  caufe  is  the  caufe  of  truth  and  right- 
eoufnefs.  And  he  makes  ufe  of  nothing  but  truth 
to  fupport  it.  Truth  is  mighty,  through  God,  to 
the  pulling  down  of  the  ftrong  holds  of  fin  and  Sa- 
tan, cafting  (down  imaginations,  and  every  high 
thing,  which  exalteth  itfelf  againft  the  knowledge 
of  God,  and  bringing  into  captivity  every  thought 
to  the  obedience  of  Chrift.  Sinners  make  lies  their 
refuge,  and  hide  themfelves  under  falfehood. 
Truth  fweeps  away  the  refuge  of  lies,  and  dcftroys 
the  falfehood  under  which  they  attempt  to  hide. 
But,  in  doing  this,  it  gives  great  pain  to  t.hofe,  who 
hare  been  reding  in  falfehood,  and  feeking  eafe  un- 
der  a  covert  of  lies.  Truth,  when  it  comes  home 
to  the  heart,  and  is  realized  and  felt  by  the  finner, 
pierces  him  through  with  forrow,  and  makes  him 
cry  out,  in  anguifh  and  diflrefs,  "  What  lliall  I  do  ?" 
Divine  truth  is  painful  to  a  corrupt  and  wicked 
heart;  and  the  more  truth  is  realized  and  felt  by 
fuch  a  heart,  the  more  uneafy  it  will  be.  This  was 
the  dodrinal  obfervation  drawn  from  the  text, 
and  difcuffed  in  the  preceding  difcourfc.  It  was 
endeavored  to  be  illuflrated,  and  confirmed,  and 
fome  reafons  were  giveo  why  it  is  io.  What  re- 
mains 


324         S    E  -R    M    O    N        XXIV. 

mains  is  by  way  of  improvement,  in  feme  inference^ 
and  refledlions,  arifing  from  the  fubjedl. 

1.  If  divine  truth  be  painful  to  a  corrupt  and 
wicked  heart,  then  it  is  no  eyidence  that  a  doc- 
trine is  not  true,  that  wicked  men  find  fauh,  quarr 
rel,  and  contend  with  it.  It  is  clearly  evident, 
that  wicked  men  often  have,  and  do,  quarrel,  and 
contend  with  the  truth,  and  with  thofe  who  fet  th« 
truth  plainly  before  them.  We  have  found,  that 
this  has  been  the  cafe  in  every  age.  It  was  fo  in 
the  days  of  the  Old  Teftaroent  prophets  }  and  it 
was  fo  in  the  days  of  Chrift.  No  one,  who  be- 
lieves the  divine  authority  of  the  fcriptures,  and 
who  acknowledges  that  Chrift  was  a  teacher,  fen( 
from  God,  can  queftion,  whether  Chrift  preached 
and  taught  the  truth,  nor  whether  he  preached  it 
in  the  moft  plain  and  intelligible  manner.  It  i^ 
evident,  that  he  did  ;  and,  that  his  hearers  ofter> 
faw  and  felt  the  power  of  it.  It  was  this  that  of- 
fended and  enraged  them  to  fuch  a  degree,  that 
they  put  him  to  the  moft  painful  and  ignominious 
death.  And  in  every  age  fince,  there  have  been 
many  who  have  hated,  quarrelled,  and  found 
fault  with  the  plain  and  faithful  preachers  of  the 
truAi.  So  that  it  cannot  poffibly  be  any  evidence, 
that  any  doPirines  are  not  true,  that  many  men 
find  fault,  quarre!,  and  contend  with  fuch  doc- 
trines, and  with  thofe  who  deliver  them.  Nor  is 
it  a  certain  evidence,  that  they  are  not  true,  that 
rhey  dp  not  contend  with  them.      For  many   do 

npt 


Sermon    xxiv.       325 

ik)t  always  fee  and  feel  the  power  of  truth.  There 
^re  many  men,  who  quarrel  and  contend  with  the 
truth,  who  yet  do  not  do  it  openly.  Many  con- 
tend with  tlie  truth,  who  yet  dare  not  complain 
and  contend  with  the  preachers  of  it.  They  are, 
in  heart,  greatly  uneafy,  but  yet  dare  not  openly 
complain.  Indeed,  if  divine  truth  be  painful  to  a 
corrupt  and  wicked  heart,  then  a  corrupt  and 
wicked  heart  will  always  be  uneafy  with  divine 
truth,  when  it  really  and  truly  fees  and  feels  it. 
The  corrupt  heart  cannot  reliih,  or  love,  but  mult 
be  oppofed  to  divine  truth.  Hence,  wicked  men 
often  find  fault  and  contend  with  the  truth.  They 
cannot  bear  to  think  that  the  plain  declarations  of 
fcripture  are  true.  They  wifli  and  endeavor  ta 
find  fome  way  to  evade  the  truth,  either  to  diibelieve 
it,or  think  it  not  applicable  to  tliemfel'/cs.  How  ma- 
ny are  there,  who  hate  to  hear  thofc  dodrines,  which 
fhow  the  total  depravity  and  wickedncfs  of  the  hur- 
man  heart ;  which  reprefent  the  finner  as  dead  ia 
trefpaffes  and  fins,  and  an  enemy  to  the  real  char- 
a^ler  of  God  !  How  many,  who  cannot  bear  to'^ 
hear  of  the  fovereignty  of  God,  and  of  his  doing/ 
all  things  after  the  counfel  of  his  own  will !  Such 
doctrines  difturb  the  peace  and  quietude  of  fin- 
ners,  and  their  hearts  will  rife  up  againft  them,  if 
they  have  any  fenfe  of  the  truth  of  them.  Hence 
it  is  no  evidence  whatever,  againfl  the  truth  of  any 
do6trine,  that  many  men  cannot  bear  to  hear  it, 
but  do  really  quarrel  and  contend  with  it. 

2.  If 


Q26        SERMON      XXIV, 

2.  IF  divine  truth  be  painful  to  a  corrupt  aricj 
M'icked  heart,  then  w*e  learn,  that  wicked  men  are 
pecuharly  expofed  to  embrace  error  ;  and  why  it 
is  that  there  are  To  many  errors  among  mankind. 
That  the  hearts  of  all  men  arc  naturally  corrupt 
and  finful,  is  a  truth  too  evident  to  need  any  la- 
bored proof ;  and  that  truth  is  painful  to  fuch  a 
hfeart,  is,  we  think,  alfo  evident.  Hence  it  f's,  that 
mankind  are  peculiarly  expofed  to  reje6l  the  truth, 
and  embrace  error.  Men  naturally  wifli  to  avoids 
or  get  rid  of  that,  which  gives  them  pain.  This  is 
equally  true  of  mental,  as  of  bodily  pain.  Yea5asf 
mental  pain  is  often  much  greater,  and  more  intol-- 
erable,  than  bodily,  we  are  more  defirous  of  get- 
ting rid  of  it,  than  of  that,  which  pertains  to  the 
body.  Hence  it  is,  that  the  world  of  mankind  in 
general  are  defirous  of  remaining  in  a  ftate  of  fin- 
ful quietude  and  fecurity.  They  do  not  loye  to 
be  difturbed  in  their  finful  flumbers.  They  choofe 
to  keep  ofF  convi6lions  of  their  loft,  undone,  and 
perifhing  condition.  They  refufe  to  come  to  the 
light,  left  their  deeds  fhould  be  reproved,  and  they 
find  themfelves  condemned.  For  this  reafon, 
when  divine  truth  begins  to  come  home  to  the  eon- 
fcience,  and  finners  begin  to  be  alarmed,  and,  like 
Felix  of  old,  to  tremble  under  the  awful  apprehen- 
lions  of  a  judgment  to  come;  like  him,  they  fay  to 
their  fears  and  convi6l:ions^ "  Go  thy  way  for  this 
time."  They  endeavor  to  perfuade  iSiepifelves, 
that  there  is  time  enough  yet ;  that  there  is  no  need 

of 


SERMON       XXIV.         327 

of  being  in  any  hurry.  And  if  this  plea  does  not 
quiet  their  fears,  and  flifle  their  conviQions,  they 
have  recourfe  to  fome  other  method;  And  the 
moft  common  of  all  methods  is,  to  hide  the  truth 
from  the  view  of  the  mind,to  perfuade  themfelves, 
that  their  charader  is  not  fo  bad,  and  that  their 
danger  is  not  fo  great,  as  has  been  reprefenied  ; 
that  God  is  not  fo  ftrift  and  fcvere  as  they  have 
been  ready  to  imagine  ;  that  he  is  more  pitiful  and 
compafTionate,  more  kind  and  benevolent,  than  to 
punifli  them  forever  for  their  fins.  Any  thing  that 
will  give  them  a  hope  of  peace  and  fafety,  is  very 
readily  embraced  and  believed  ;  and  the  enemy  of 
fouls  always  ftands  ready  to  fay  to  them, "  Thou  flialt 
not  furely  die."  When  the  mind  is  in  this  fituation, 
the  heart  oppofed  to  the  real  truth  of  God's  word, 
and  yet  feeking  for  fomething  to  quiet  and  calm 
it's  fears,  how  much  expofed  is  it  to  embrace  any 
error,  which  fpeaks  peace  unto  it  !  Truth  will  not 
afford  peace,  while  the  heart  is  unrenewed.  It 
was  truth  which  wrought  conviflion.  It  was 
truth,  which  occafioned  the  pain  and  diftrefs. 
And  truth  will  continue  and  increafe  the  convic- 
tion, and  pain,  until  the  heart  be  overcome,  and 
be  brought  to  receive  the  truth  in  the  love  of  it. 
Hence  it  is,  that  God  fays,  that  "  there  is  no 
peace  to  the  wicked ;"  that  "  the  wicked  are  like 
the  trouble^  fea,  which  cannot  reft,  whofe  \vater9 
eaft  up  milf  and  dirt."  In  this  fituation,  cither 
the  heart  ri^ft  bow  to  the  truth,  and  give  up  its 
^  controvcrfy, 


3-28  S    £    R    M    O    N       XXIV- 

controverfy,  by  an  unfeigned  and  UHcondition^i 
furrendery  to  God,  or  it  mufl  make  lies  its  refuge, 
^n  il  hide  itfelf  under  falfehood^  in  order  to  avoid 
its  didrefs.  Hence,  men,  under  ftrongconvidions 
of  confcience,  are  exceedingly  prone  to  lay  hold 
on  that,  which  will  promife  them  fafety,  though 
they  are  unreconciled  to  God.  Error"  is  the  only 
thing,  which  has  a  flattering  appearance.  It  will, 
therefore,  be  welcome.  Hence  it  is,  that  there  are 
fo  many  errors  among  mankind  ;  and  that  lomany 
of  mankind  are  led  to  embrace  them.  Truth  gives 
pain  to  a  corrupt  and  wicked  heart,  becaufe  it  is 
oppofed  to  the  feelings  and  happinefs  of  fuch  a 
heart.  But  error  affords  prefent  relief.  It  fecms 
to  promife  peace  and  fafety  to  thefinner.  In  this 
view,  it  appears  not  at  all  ftrange,  that  there  are  fo 
many,  and  fuch  various  errors,  even  in  a  chriftian 
land  ;  and  that  men  are  ready  to  lay  hold  on  any- 
thing, rather  than  the  plain  and  fundamental  truths 
of  the  Bible.  When  a  iinner  has  been  under  great 
awakenings,  and  ftrong  convi6iions  of  confciencea 
of  his  linsj  and  danger,  if  he  be  not  truly  convert- 
ed from  (in  to  God,  he  ufually  falls  into  fome  grof$ 
error.  And  many,  becaufe  they  can  get  relief  m 
no  other  way,  have  recourfe  to  infidelity,  or,  as  is 
frequent  in  the  prefent  day,  to  Univerfalifm.  And 
fome,  who,  for  a  long  time,  have  entertained  a 
hope  of  their  good  eflate,  afterwards  finding  rea for* 
to  queftion  their  fafety  on  this  ground,  fly  to  the 
Hiodern  fentiment  of  no  punifhment  after  this  life. 

And 


SERMON      XXIV.  329 

4nd  it  becomes,  afterward,  truly  painful  to  them 
to  hear  of  the  future  and  everlafting  puniflimcnt, 
of  the  impenitent  and  ungodly. 

3.  If  truth  be  painful  to  a  corrupt  and  wicked 
heart,  then  we  learn,  that  the  heart  muft  be  renew- 
ed, and  changed,  before  it  cpn  truly  love  and  rel- 
ifti  divine  truth.  To  receive  the  truth  in  the  love 
of  it,  is  made  a  part  of  the  chriQian  charader. 
The  good  man  not  only  affents  to  the  great  and 
important  truths  of  God's  word,  as  being  true,  but 
he  is  faid,  in  the  word  of  God,  to  receive  the  truth  ; 
which  expreffes  a  cordial  approbation  of  it.  So 
he  is  faid  to  love  the  truth,  and  to  walk  in  the 
truth,  and  to  rejoice  in  it.  The  good  man  has  an 
high  efteem  of  the  truth.  He  values  it  above 
gold  ;  yea,  above  much  fine  gold.  It  is  fwCctcr 
than  honey  to  his  tafte.  He  has  taken  it  as  his 
heritage  forever.  It  is  the  rejoicing  of  his  heart. 
But  wicked  men  hate  the  truth,  and  will  not  come 
to  it.  They  rejedl  the  counfel  of  God.  They 
refill  the  light  of  truth,  and  fhut  their  eyes  againl.t 
it.  Hence,  it  is  neceffary,  that  the  heart,  be  re- 
newed and  changed,  before  it  can  ever  receive  the 
truth,  in  a  fpiritual  and  faving  manner.  Many 
wicked  men,  however,  can  very  well  bear  to  hear 
truth  delivered,  becaufe  they  do  not  undcr- 
ftand  it,  or  do  not  fee  and  feel  the  nature  and  cf- 
fe6ls  of  it ;  or  becaufe  they  think  that  it  docs  not 
^pply  to  them.     But  the  heart  cannot  love  and  rcl- 

Y  ifli 


330         SERMON        XXlV. 

ifli  the  truth,  until  it  be  renewed  by  the  power  andf 
grace  of  God.     Hence, 

4.  We  learn,  that  the  power  and  grace  of  God 
muft  be  employed  to  change  the  heart.  Means  are, 
of  themfelves,  inefFe61ual.  Means  are,  indeed, 
iifed;  and  the  great  mean  made  ufe  of  is  the  word 
of  God,  the  word  of  truth.  This  is  the  rod  of 
God's  ftrength,  or  his  firong  rod,  with  which  he  fub- 
dviQs  the  heart  of  the  finner,  flays  the  enmity  of  his 
heart,  and  brings  him  to  receive  the  truth  in  the 
love  of  it.  But  what  can  the  word  of  truth  do 
towards  changing  the  heart,  which  is  oppofed  to 
the  truth  ?  The  more  clearly  the  truth  is  fet  be- 
fore the  finncr,  and  the  more  the  wicked  heart  feels 
and  realizes  it,  the  more  it  oppofes  it.  Hence, 
nothing  (hort  of  a  divine  power  can  change  the 
heart,  and  caufe  it  to  receive  the  truth  in  the  love 
of  it.  As  divine  truth  is  oppofed  to  the  feelings 
of  a  corrupt  heart,  it  is  abfolutely  necefiary,  that 
the  heart  be  fubdued ;  that  the  finner  be  brought 
to  give  up  all  controverfy  with  God  ;  that  he  may 
no  longer  difpute  and  contend  with  him  ;  that  he 
may  no  longer  complain,  that  the  way  of  the  Lord 
is  not  equal  ;  but  that  he  cheerfully  own  the 
juflice  and  rigbteoufnefs  of  God,  and  his  entire  de- 
pendence on  the  free  and  fovercign  grace  of  God. 

5.  If  divine  truth  be  painful  to  a  corrupt  and 
wicked  h^art,  and  if  the  more  fuch  a  heart  i^ccs 
and  feels  the  truth,  the  more  uneafy  it  is,  and  the 
more  it  oppofes  it  -,  then  we   learn  the  exceeding 

fmfulnefs. 


SERMON       XXIV.  33t 

finfulnefs,  and  aggravated  criminality,  of  fach  a 
heart.  Certainly,  it  muft  be  extremely  criminjl 
for  a  guilty  finner  to  oppofe,  refift,  and  contend 
with  eternal  truth  and  retlitudc.  To  do  this,  is  to 
contend  with  God,  and  to  impeach  hfs  charaflcr 
and  conduB.  Truth  is  the  efTential  bafis  of  God's 
throne,  and  the  firft  principle  of  his  government. 
it  is  the  rule,  by  which  he  always  aQs.  To  con- 
tend  with  truth  is,  therefore,  to  contend  with  God. 
To  hate  the  truth,  is  to  hate  God.  To  oppofe  the 
truth,  is  to  oppofe  God.  Truth  is  unchangeable 
in  its  nature,  as  God  is  :  It  is,  therefore,  amiable 
and  excellent,  as  God  is.  How  exceedingly  vile 
and  criminal  it  is,  then,  to  refifl  and  oppofe  the 
truth  !  And  how  aggravatedly  guilty  are  thofe,  who 
bppofe  and  refift  the  truth,  in  proportion  as  they 
fee  and  feel,  the  reality  and  importance  of  it. 
This  was  what  made  the  Jews,  in  ChriQ's  day,  fo 
exceedingly  guilty  and  criminal.  Chrifl  favs,  "  IF 
I  had  not  come  and  fpoken  unto  them,  they  had 
not  had  fin  ;  but  now  they  have  no  clokefor  thtW 
fin  :"  z.  e.  If  Chrift  had  not  come  and  fpoken  the 
truth  to  them,  in  the  cleared  and  plainefl  mannci' 
poffible,  they  would  have  been  innocent,  in  com- 
parifon  with  what  they  now  were.  Their  fin  would 
have  been  comparatively  fmall.  But  now,  when 
they  had  been  taught  the  truth,  when  they  had 
both  feen  and  heard  it,  they  had  no  kind  of  ex- 
cufe  ;  they  were  aggravatedly  guilty.  And  this  is 
the    condemnation    of  every    impenitent    finner. 

Y  2  Hence, 


332         SERMON       XXIV. 

Hence,  Chrift  fays,  "  This  is  the  condemnatioBy 
that  light  is  come  into  the  world,  and  men  lovs 
darknefs  rather  than  light,  becaufe  their  deeds  are 
evil."  And  this  fhews  the  propriety  and  juftnefs 
of  Chrift's  pronouncing  fuch  great  and  aggravated 
woes,  upon  thofe  places,  in  which  mod  of  his  migh- 
ty works  were  done.  They  finned  againft  greater 
light,  againft  flronger  convictions,  againft  more 
plain  and  obvious  truth.  And  this  (hows  why  fin- 
ners,  under  the  gofpel,  (hould  meet  with  more 
aggravated  condemnation,  than  thofe,  who  live  in 
heathen  lands. 

6.  If  divine  truth  be  painful  to  a  corrupt  and 
wicked  heart,  then  it  muft  be  a  hard  and  felf  de- 
nying duty  to  a  minifter,  to  preach  thofe  truths, 
which  will  give  pain  and  oifence  to  many  of  his 
hearers. 

Plain  and  faithful  preaching  often  gives  offence, 
and  expofes  the  preacher,  to  reproach,  to  contempt, 
and,  fometimes,  to  violent  perfecution  and  death  i 
Ai  was  the  cafe  with  Chrift,  and  his  followers,  and 
many  of  the  prophets  before  them,  and  many  of  hi* 
faithful  minifters  fince.  And  this  affoids  a  ftrong 
temptation  to  minifters,  to  preach  fmooih,  foft  and 
eafy  things,  which  will  not  give  offence.  This- 
may  account  for  the  exiftence  of  fo  much  preach- 
ing, of  that  kind,  at  the  prefent  day.  The  tempta- 
tion is  ftrong  to  preach  the  truth,  if  indeed  it  be 
preached,  in  fuch  a  manner  as  not  to  wound  or 
hurt  the  feelings  of  the  hearers.     It  muft  require 


SERMON      XXIV.  333 

a  good  degree  oF  felf  denial  to  deliver,  plainly,  the 
truth,  when  there  is  reafon  to  believe  that  it  will 
give  offence.  But  this  the  faithful  minifter  will 
do.  This  Chrift  did.  And  this  his  followers  did, 
not  counting  their  lives  dear  to  them,  in  fuch  a 
caufe  as  they  were  engaged  in.  But  though  there 
be  no  great  caufe  to  fear  giving  general  offence, 
by  plain  and  faithful  preaching,  yet  every  minirtcr 
rhuft  know,  that  the  truth  will  give  uneafinefs  to 
riiany  of  his  hearers,  if  they  realize  and  feci  it.  And 
this  he  ttiuft  defire,  z.  e.  that  they  may  feel  the 
tl-uth  ;  that  it  may  come  home  to  the  hearts  of  his 
hearers,  and  difturb  their  finful  quietude.  In  itfelf 
confidered,  it  is  not  defirable  to  give  pain  to  any 
h^aft.  But  as  it  is  neceffary  to  the  attainment  of 
ti"Ue  peacfe,  it  is  pleafing  to  a  benevolent  mind,  to 
fee  men  pricked  in  the  heart,  and  crying  out,  in 
ahguifh,  "  What  fhall  we  do  ?"  Every  wife  and 
good  minifter  wifhes  to  preach,  not  barely  to  the 
ears,  but  to  the  heart,  ^nd  to  the  confciences,  of 
his  hearers.  He  wiflies  to  make  them  fee  and 
feel  the  truth,  however  painful  it  may  be  to  them. 
He  knows,  that  unlefs  what  he  delivers  reathei 
the  hearts  of  his  hearers,  it  will  do  them  no  good. 
It  Will  be  only  as  water  fpilt  upon  the  ground, 
that  cannot  be  gathered  up.  Good  men  are  not 
profited  by  the  word  preached,  unlefs  it  reach  their 
heart.  Then  it  will  comfort,  quicken,  and  animate 
them.  Wicked  men  are  not  profited,  unlefs  the/ 
fee  and  feel  the  truth,  and  are  pained  by  it.     The 

y  3  faithful 


334  S    E    R    M    O    N       XXIV. 

and  good  minifter,  therefore,  will  wifh  to  reach  the 
hearts  of  his  hearers,  however  difpleafed  or  offend* 
ed  they  rnay  be  with  him  for  it.  This  was  what 
made  Chrifl;  fach  an  excellent  preacher.  It  was, 
that  all  his  difcourfes  were  calculated  to  reach  the 
h^ajt.  "  Chrifl;  never  drew  a  bow  at  a  venture, 
but  always  dire61ed  the  arrows  of  truth  at  the 
hearts  of  his  hearers.  He  defcribed  the  charafter 
of  the  faint,  and  the  chara8er  of  the  finner,  with  fo 
much  truth  and  propriety,  that  every  perfon  might 
eafily  diflinguifh  the  one  from  the  other,  and  know 
which  belonged  to  himfelf.  Nay,  he  did  mpre  lhar> 
this.  For  he  direiSled  every  man's  eyes  inward,  and 
obliged  bin),  by  the  light  of  truth,  to  fee  and  feel  his 
own  character.  This  is  that  peculiar  excellency  in 
preaching,  for  which  the  fined  encomium,  perhaps, 
ever  befl;owed  on  a  preacher,  was  given  by  Lewis 
XIV,  to  the  eloquent  Bifiiop  of  Clermont,  Father 
Maffillon.  After  hearing  him  preach  at  Verfailles,he 
laid  to  him,  "  Father,  I  have  heard  many  great 
orators  in  this  chapel.  I  have  been  highly  pleafed 
with  them.  But  for  you,  whenever  I  hear  you,  I 
go  away  difpleafed  with  myfelf ;  for  1  fee  more  of 
my  own  charader."*  Would  fuch  a  preacher,  my 
hearers,  be  pleafing  to  you  ?  Would  to  God  I 
could  deferve  fuch  a  charafter,  however  painful  it 
might  be  to  you. 

7.  If  divine  truth  be  painful  to  a  corrupt  and 
^'icked  heart,  and  if  the  more  the  truth  be  realized 

and 

*  Sec  Emmons's  Sermon,  on  <*  Chrift  the  Standard  of  Preaching," 


SERMON     XXIV.  335 

3ii>d  felt,  the  more  uneafy  and  diflre{r.:d  fuch  a  heart 
will  be,  then  how  dreadful  and   intolerable   will 
hell  be  to  the  wicked  !    In  that  world  of  mifery, 
truth  will  not  only  be  known,  but  it   will  be  ieen, 
and  underftood,  and  felt,  to  the  utter  confufion  and 
torment  of  the  wicked.     In  the  prefent  Ilatc,  wick- 
ed men  are  greatly  ignorant  of  divine  truth.     The 
God  of  this  world  hath  blinded  their  eyes,  fo  that 
they  cannot  fee   the   light  of  truth.     But,  in  the 
ftate  of  final  punifliment,  finners  uill  be  fully  and 
perfetlly  acquainted  with    all   truth.     They   will 
then  know  what  a  being  God  is.     They  will  then 
know,  that  he  is  a  fovereign  God,  who  hath,  from 
eternity,  concerted  his  plan,  and  in  every  age  of 
time,  performed  every  thing  according  to  ihecoun- 
fel  of  his  own  will.     In  the  world  to  come,  truth 
will   be   dripped    of  all  difguife.     It  will  appear 
to  be  what  it  is.     There  will  then  be  no  more  un- 
certainty what  truth  is.     There  will  be  no  more 
difference  in  fentiment  and  opinion,  as  to  what  is 
truth.  But  all  will  fee  the  truth  clearly,  underdand  it 
perfedly,  and  feel  it  mofl   fenfibly.     The  friends 
of  God,  whofe  hearts  are  reconciled  to  him,  and 
who  have  received  the  truth   in  the  love   of  it, 
will  forever  rejoice  in  the  truth,  and  walk  in    the 
light  of  it  ;  and  the  more  they  fee  and  know  of  it, 
the  greater  their  joy  will  be.     But  the  enemies  of 
God.,  whofe  hearts  are  oppofed  to  the  truth,  will 
feel  their  pain  and  torment  increafed,  by  the  clear 
difcovery  of  it.     They  will  not  then  be  able  to  get 

Y  4  rid 


330         SERMON      XXIV. 

rid  of  truth.  All  their  refuges  of  lies  will  then  h& 
deflroyed.  There  will  be  no  hiding  place,  no  way 
for  the  wicked  to  deceive  themfelves.  Nothing 
will  remain  to  divert  the  mind  from  attending  to 
the  truth.  But  every  thing  will  ferve  to  prefent 
the  truth  in  the  cleared  poffible  manner.  In  this 
world,  the  wicked  have  many  ways  to  fliut  out  the 
light,  and  prevent  the  truth  from  taking  hold  of 
their  confciences.  But  there  they  muft  fee,  and 
hear,  and  know,  and  feel  the  truth.  There  they 
cannot  run  away  from  the  truth.  They  cannot 
there  avoid  knowing  it,  as  here  they  can.  Though 
they  will  then  hate  the  truth,  far  more  than  now 
they  can  do,  yet  they  will  not  be  able  to  avoid  it. 
What  an  inconceivable  fource  of  pain  and  mifery 
will  it  be,  to  find  and  feel  the  truth  to  be,  what 
they  hate,  and  to  know  that  they  always  oppofed 
and  refilled  it.  Now  finners  hate  to  hear  fome  of 
the  mod  plain  and  important  truths,  becaufe  fuch 
truths  difcover  to  them  their  own  wickednefs, 
v^hich  they  are  unwilling  to  fee.  But  then,  God 
will  make  them  to  hear,  and  fee,  and  feel,  the  truth. 
Truth  will  then  appear  clear  and  bright  as  the  fun- 
beams  ;  and  like  the  heat  of  the  fun  will  then  burn 
and  confume  the  wicked,  and  they  Ihall  be  forever 
pained  with  it. 

8.  If  divine  truth  be  thus  painful  to  a  corrupt 
and  wicked  heart,  then,  of  how  great  importance  it 
is,  that  we  all  become  friendly  to  the  truth,  willing 
to  know  the  truth,  and  that  we  receive  it  in  the 

love 


S    £    R    M    O    N       XXIV.         337 

love  of  it.     It  is  certainly  the  height  of  madnffs 
and  folly,  for  any  one  to  be  unwilling  to  know  and 
believe  the  truth  j  efpecially  as  it  relates  to  God, 
and  the  things  of  eternity.     For  the  knowledge  of  ' 
the  truth  is  of  infinite  importance.     Men  miifland 
will,  foonef  or  later,  know  it.     God  is  determined 
tb  make  his  truth  known.     Pie  has  taken  many 
ivays,  and  made  ufe  of  various  means,  to  cxhihit 
divine  truth.     He  has  revealed  it  in  his  word,  and 
then  might  and  would   fee  and  know   it,  if  they 
were  willing  to  come  to  the  light.     And  all  God's 
works  of  nature,  providence,  and  grace,  are  calcu- 
lated to  make  God  known,  and  to  manifed  the  truth. 
And  he  will  not  finally  fail  of  accomplilhing   hii 
6nd.     It  is  certainly  avery  defirablething  to  know 
the  truth,  if  it  may  be.     And   men  do  defire,  in 
every  inftance,  to  know  what  is  true,  except  in  the 
infinitely  important  things  of  religion.     Here  they 
are  unwilling  to  come  to  the  light,  and  know  the 
truth,  becaufe  it  gives  ihena  pain.     But  if  it  does, 
is  it  not  better  to  endure  pain  in  this  life,  than  for- 
ever to  feel  it  in  the  life  to  come  ?  Is  it  not  better 
to  know  and  embrace  the  truth  now,  than  to  know 
and  hate  it  forever  in  a  world  of  mifery.     What- 
ever the  truth  may  be,  the  heart  mud  love  it,  and 
embrace  it,  or  it  cannot  be  happy.     God  has  ef- 
tablifhed  his  throne  in  truth  and  righteoufnefs,  and 
it  fhall  (land  forever;  and  none,  but  the  friends  o? 
truth,  are,  or  can   be,  the  friends  of  God.     It  is, 
therefore,  of  infinite  importance,  that  we  become 

cordially 


338         SERMON       XXIV. 

cordially  reconciled  to  the  truth,  and  that   we  re- 
ceive it  in  the  love  of  it.     It  is  of  as  much  impor- 
tance, as  it  is  that  we  be  faved.     For  we  cannot  be 
•  faved,  widiout  the  knowledge  and  love  of  the  truth. 
For,  fays   Chnft,  "  This  is  life  eternal,  that  they 
might  know    thee,  the  only  true   God,  and  Jefus 
Chrift,  whom  thou  has  fcnt."     To  know  them,  is  ta 
know  them  pradically.     This  knowledge  involves, 
not  only  the  aflent  of  the  underftanding,  but  the 
confent  of  the  heart.     To  love  the   truth,  and   be 
willing  to  receive   and  embrace  it,  is  the  exercife 
of  a  renewed  heart.     This  is  what  Chrift  calls  com- 
ing to  the  light.     And  men's  hating  the  light  is  ex- 
preffive   of  the  oppofition  of  their  heart    to  the 
truth.     But  this   oppofition  of  heart  to  the  truth 
mud  be  removed.     Then  the  foul  will  love   the 
word  of  God,  will  delight  in  it,  as  true,  and  love  it, 
becaufe  it  is  precious  and  important  truth.     And 
then  the  heart  will  not  only  be  reconciled  to  fome 
truths,  but  to  all  truth.      It  will  then  rejoice  in  the 
univerfal  dominion  and  government  of  God.     U 
will  then  be  entirely  fwallowed  up   in  the  divine 
will.  There  are  many  things,  taught  in  the  word  of 
God,  which  many  men  do  not  believe,  fuch  as  the 
dodrine  of  the  divine  decrees,  the  abfolute  and 
univerfal   fovereignty  of  God,   that  he    doeth  all 
things  after   the   counfel  of  his  own  will,     l^ut  it 
would  be  well  for  fuch  as  difbelieve  thefe  doc- 
trines, to  afk  their  own  hearts,  whether  the  only 
leafon  why  they  do  no^  believe  them,  is  not^  becaufe 

they 


SERMON 


XXIV. 


339 


tbey  are  unwilling  they  fhould  be  true ;  that  they 
are  unwilling  that  God  fhould  be  a  fovercign,  do- 
ing juft  as  he  pleafes  ;  and  whether,  in  this,  they 
are  not  in  heart  oppofed  to  God,  and  unwilling 
that  he  fhould  be  God,  and  have  the  throne  to 
himfelf.  If  fo,  does  not  this  manifefl  a  heart  un- 
reconciled to  God  ? 

O  my  hearers,  the  day,  the  awful  day,  is  juft  at 
hand,  when  we  fliall  all  know  what  is  truth  ;  and  if 
our  hearts  are  reconciled  to  the  truth,  we  fhall  be 
forever  happy.  But  if,  in  heart,  we  are  oppofed 
to  the  truth,  we  muft  be  unfpeakably  miferable. 
For  the  truth  is  great,  and  it  will  prevail. 


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